out that is exactly knowing not only of Laws but of all Persons and Causes That all things shall be naked and open to him with whom we have to do Heb. 4.12 13. and 1 Joh. 3.20 Again exceeding Just without the least spot and blemish of wrong Dealing Gen. 18.25 Shall not the Judge of all the Earth do right And Rom. 3.5 6. Is God unrighteous that taketh Vengeance God forbid For then how shall God judge the World It cannot be that the universal and final Judgment of all the World should be committed to him that hath or can do any thing wrongful and amiss And then that Power is necessary both to summon Offenders and make them appear and stand to the Judgment which he shall award without any hope of escaping or resisting will as easily appear Because the Offenders are many and they would fain hide their guilty Heads and shun this Tribunal if it were possible Rev. 6.16 Say to the Mountains and Rocks fall on us and hide us from the Face of him that sitteth upon the Throne and from the Wrath of the Lamb But that must not cannot be Psal. 90.11 Who knoweth the Power of thine Anger According to thy Fear so is thy Wrath. Authority is necessary also or a Right to Govern and to dispose of the Persons judged into their Everlasting Estate which being all the World belongeth only to the Universal King who hath made all things and preserveth all things and governeth and disposeth all things for his own Glory Legislation and Execution both belong to the same Power Judgment is a part of Government Laws are but Shadows if no Execution follow Now let us particularly see how all this belongeth to Christ. 1. For Wisdom and Vnderstanding 'T is in Christ two-fold Divine and Humane for each Nature hath its particular and proper Wisdom belonging to it As God 't is Infinite Psal. 147.15 His Vnderstanding is Infinite And so by one Infinite View or by one Act of Understanding he knoweth all things that are have been or shall be yea or may be by his Divine Power and All-sufficiency They are all before his Eyes as if naked and cut down by the Chine-bone We know things successively as a Man readeth a Book line after line and Page after Page but God at one View Now his Humane Wisdom cannot be equal to this A Finite Nature cannot be capable of an Infinite Understanding but yet it is such as it doth far exceed the Knowledge of all Men and all Angels When Christ was upon Earth though the Forms of things could not but successively come into his Mind or Understanding because of the limited Nature of that Mind and Understanding yet then he could know whatever he would and to whatsoever thing he would apply his Mind he did presently understand it and in a moment by the Light of the Divinity all things were presented to him so that he accurately knew the Nature of whatever he had a mind to know And therefore then he was not ignorant of those things that were in the Hearts of Men and were done so secretly as they were thought only to be known to God himself Thus he knew the secret Touch of the Woman when the Multitude thronged upon him Luk. 8.45 46. So Matth. 9.3 4. When certain of the Scribes said within themselves This Man blasphemeth Jesus knowing their Thoughts said Why think ye evil in your Hearts He discerneth the inward Thoughts and turneth out the Inside of the Scribes minds So Matth. 12.24 25. Jesus knew their Thoughts when they imagined that by Beelzebub the Prince of the Devils he cast out Devils But most fully see Joh. 2.24 25. He committed not himself to them because he knew all Men and needed not that any should testifie of Man for he knew what was in Man It may be they knew not themselves but he knew what kind of Belief it was such as would not hold out in time of Temptation We cannot infallibly discern Professors before they discover themselves Yet all Hypocrites are seen and known of him even long before they shew their Hypocrisie not by a conjectural but a certain Knowledge as being from and by himself as God He doth infallibly know what is most secret and hidden in Man Now if he were endowed with such an admirable Understanding even in the Dayes of his Flesh while he grew in Wisdom and Stature Luk. 2. and his Humane Capacity enlarged by Degrees what shall we think of him in that State in which he is now Glorious in Heaven Therefore to exercise this Judgment he shall bring incomparable Knowledge so far exceeding the manner and measure of all Creatures even as he is Man but his Infinite Knowledge as God shall chiefly shine forth in this Work Therefore he is a fit Judge able to bring forth the secret things of Darkness and Counsels of the Heart into open and manifest Light 1 Cor. 4.5 and disprove Sinners in their Pretences and Excuses and pluck off their Disguises from them 2. For Justice and Righteousness An incorrupt Judge that neither doth nor can erre in Judgment must be our Judge As there is a double Knowledge in Christ so there is a double Righteousness one that belongeth to him as God the other as Man and both are exact and immutably perfect His Divine Nature is Holiness its self In him is Light and no Darkness at all The least Shadow of Injustice cannot be imagined there All Vertues in God are his Being not superadded Qualities God's Holiness may be resembled to a Vessel of pure Gold where the Substance and Lustre is the same But ours is like a Vessel of Wood or Earth gilded where the Substance and Gilding is not the same Our Holiness is superadded Quality We cannot call a wise Man Wisdom or a righteous Man Righteousness We use the Concrete of Man but the Abstract of God He is Love He is Light He is Holiness its self which noteth the Inseparability of the Attribute from God 'T is Himself God cannot deny Himself His Act is his Rule Take Peter Martyr's Similitude A Carpenter chopping a piece of Wood by a Line or Square may sometimes chop right and sometimes wrong he cannot carry his Hand so evenly But if we could suppose that a Carpenter's Hand were his Rule he could not chop amiss Christ's Humane Nature was so sanctified that upon Earth he could not sin much more now Glorified in Heaven And there will be use of both Righteousnesses in the last Judgment but chiefly of the Righteousness that belongeth to the Divine Nature For all the Operations of Christ are Theandrical neither Nature ceaseth to work in them As in all the Works of Men the Body and the Soul do both conspire and concur in that way which is proper to either Only as in the Works of his Humiliation his Humane Nature did more appear so in the Works that belong to his Exaltation and glorified Estate his Divine Nature appeareth
those that have only a washy weak Knowledg not a living Light and Knowledg that is rooted in their own Hearts they talk like Parrots like the Moon they are dark themselves though from others they shine to others like Vintners that keep Wine not for use but for sale The Cellar may be better stored but it is for others 2 Pet. 1.8 For if these things be in you and abound they make you that you shall be neither barren nor unfruitful in the knowledg of our Lord Jesus Christ. It is a disparagement to know Christ and never be the better for him These are like the Noble-man of Samaria that saw the plenty of Samaria but could not taste of it Surely there are not greater Atheists in the World than Carnal Scholars that have a great deal of Light but no Grace It is sad to hear of such a Christ and feel nothing John 17.17 Sanctify them through thy Truth thy Word is Truth They who are able to understand the Word but to no purpose must needs doubt of the Truth of it Vse 2. To press Christians to grow in Knowledg that they may enter upon Eternal Life by degrees Hos. 6.3 Follow on to know the Lord. There is a growth in Knowledg as well as Grace it is not so sensible in the very increase and progress as that of Grace is because growth in Grace is always cum luctû with some strife but the Work upon the Understanding is more still and silent Draw away the Curtain and the Light cometh in and our Ignorance vanisheth silently and without such strife as goeth to the taming of Lusts and vile Affections yet afterwards it is sensible that we have grown Ye were Darkness but now are ye Light in the Lord Ephes. 5.8 as a Plant increaseth in length and stature though we do not see the Progress We read of Jesus Christ that he grew in Knowledg we do not read that he grew in Grace he received the Spirit without measure and nothing could be added to the perfection of his Innocence yet it is said Luke 2.40 The Child grew and Vers. 52. Jesus increased in Wisdom and in Stature and in favour with God and Man The Godhead made out it self to him by degrees Oh let us increase It is notable that Moses his first Request to God was Tell me thy Name and afterward shew me thy Glory a more full manifestation of God We should not always keep to our Milk our Infant-Notions and Apprehensions but go on to a greater Increase it much advanceth your Spiritual Life and will be an advantage to your Eternal Life They have the highest Visions of God hereafter that know most of him here upon Earth they are Vessels of a larger capacity and though all be perfect yet with a difference Now for Means and Directions take these 1. Wait upon the preaching of the Word God appointed it and hath given Gifts to the Church for this end and purpose We should quicken one another Isa. 2.3 Come and let us go up to the House of the Lord and he will teach us his Ways God's Grace is given in his own way When Men neglect and despise God's solemn Institutions they either grow brutish or fanatical as we see by daily experience Light as well as Flame is kept in by the breath of Preaching By long attention you grow skilful in the Word of Righteousness Men that despise the Word may be more full of Crotchets and Curiosities but that Light is Darkness It is disputed which is the sense of Learning Hearing or Seeing By the Eye we see things but must by reason of innate Ignorance be taught how to judg of them 2. You must read the Word with diligence That is every Man's Work that hath a Soul to be saved They that busy themselves in other Books will not have such lively Impressions Psal. 1.2 His delight is in the Law of the Lord and in his Law doth he meditate day and night that must be our Exercise not Play-Books Stories and idle Sonnets How many Sacrilegious Hours do many spend this way Castae deliciae meae sunt scripturae tuae Aug. Nay good Books should not keep from the Scriptures Luther in Gen. cap. 19. saith Ego odi libros meos saepe opto eos interire ne morentur lectores abducant a lectione ipsius scripturae We should go to the Fountain 2 Tim. 3.15 And that from a Child thou hast known the Holy Scriptures which are able to make thee wise unto Salvation We put a disparagement upon the Word when we savour and relish Humane Writings though never so good and excellent better than the Word of God it self This is the standing Rule by which all Doctrines must be confirmed and you do not know what sweet fresh and savory Thoughts the Spirit of God may stir up in your own Minds for Word-representations are not so taking as our own inward Thoughts and Discourses these like a draught of Wine from the Tap are more fresh and lively It is necessary as I said before to wait upon Preaching to hear what others can say out of the Scriptures but it is good to read too that we may preach to our selves Every Man is fittest to commune with his own Heart and that Conviction which doth immediately arise out of the Word is more prevalent A Man can be angry with any Preacher but Conscience In another when a Matter is expressed to our Case we are apt to suspect the mixture of Passion and private Aims but read thy self and what thoughts are stirred up upon thy reading will be most advantagious to thee Besides those that are studious of the Word have this sensible advantage that they have the Promises the Doctrines the Examples of the Word more familiar and ready with them upon all Cases It is said of one that he was a living Bible and a walking Library 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a Christian is a walking Concordance And whereas other Christians are weak unsetled in Comfort or Opinion these have always Scriptures ready And let me tell you in the whole Work of Grace you will find no Weapon so effectual as the Sword of the Spirit as Scriptures readily and seasonably urged Therefore no diligence here is too much if you would not be barren and sapless in Discourse with others if you would not be weak and comfortless in your self read the Scriptures that you may bring sic scriptum est upon every Temptation and urge the solid grounds of our Comfort I speak the more in so plain a Point because I would make Men more conscionable both in their Closets and Families in this Point that they may not only have recourse to learned Helps and Books of an humane Original but to the Word it self 3. The Scriptures must be read with Prayer We must plow with God's Heifer if we would understand his Riddle we must beg the Spirit 's help The Spirit is the best Interpreter bene
orasse est bene studuisse Every Minister findeth Prayer to be his best Comment So should you pray before and after reading the Scriptures as you do before and after you receive your bodily Food You do not know how Prayer will clear up the Eyes Psal. 119.18 Open thou mine Eyes that I may behold wondrous things out of thy Law There is some excellency in the Letter of the Scriptures but this is nothing to what we see by the Spirit it will make a Man wonder at the Excellency Efficacy Consonancy of these Truths a Man seeth far more than ever he saw before The Spirit is needful both to open the Heart and to open the Scriptures Luke 24.32 Did not our Hearts burn when he opened to us the Scriptures compared with Vers. 45. Then opened he their Vnderstanding that they might understand the Scriptures To understand the Truth and to give us an active and certain Perswasion of it to open the Heart Acts 16.14 inclining it to Obedience giving in Light that works a ready Assent and firm Perswasion bringing forward the Heart with Power to Obedience In dark Places and difficult Cases when you have no certainty you should cry for Knowledg and lift up your Voice for Vnderstanding as the blind Man that cried to Jesus Lord that I might receive my sight Mark 10.52 4. Study the Creatures God is known out of his Word but his Works give us a sensible demonstration of him You have David's Night and Day-Meditation His Night-Meditation Psal. 8.3 When I consider thy Heavens the Work of thy Hands the Moon and the Stars which thou hast ordained not a word of the Sun the most noble Creature Psal. 19.5 he speaks of the going forth of the Sun like a Bridegroom coming out of his Chamber and rejoicing as a strong Man to run a Race that is his Morning-Meditation When we walk out in the Night or Morning we may think of God view his stupendous Works The Heathens had no other Bible Consider that the huge weight of the Earth hangeth on nothing like a Ball in the Air. Job 26.7 He stretcheth out the North upon the empty Place and hangeth the Earth upon Nothing Consider the Beauty of the Heavens with their Ornaments the Bounding of the Sea the Artifice in the frame of the smallest Creatures the Excellent Ministries and Subordination of the Services of the Creatures one to another c. 5. Spiritualize every outward Advantage so as to raise your Hearts in the contemplation of God As when we observe the Wisdom of a Father or the Bowels of a Mother let us take occasion to exalt the Love and Care of God as from a Mother's Bowels Isa. 49.15 Can a Woman forget her sucking-Child that she should not have compassion on the Son of her Womb Yea they may forget yet will I not forget thee From the Wisdom of a Father Mat. 7.11 If ye then being Evil know how to give good Gifts unto your Children How much more shall your Father which is in Heaven give good things to them that ask him Tam Pater nemo tam pius nemo So the Centurion mentions his own Command and Government when he desires Christ to put forth his Power Mat. 8.8 9. Speak the Word only and my Servant shall be healed For I am a Man under Authority having Souldiers under me and I say to this Man Go and he goeth and to another Come and he cometh and to my Servant Do this and he doth it As if he should say All Sicknesses are at thy beck as well as these Souldiers at mine In your Carriage to your Children and theirs to you you may sublimate your Thoughts to consider of that Commerce between you and God So in the Work of your Callings a little is useful for bringing great Matters to pass think of Providence I press this because it will be a double Advantage it will keep the Heart Heavenly and you will serve Faith out of common Experiences and so it will help us in our Notions of God For if limited Creatures go thus far how much more excellent is God! 6. Purge your Heart more and more from Carnal Affections these are the Clouds of the Mind As in Fenny Countries the Air is seldom clear Blessed are the pure in Heart for they shall see God Mat. 5.8 We usually look upon God through the Glass of our own Humours Carnal Men fancy the Eternal Essence as one of their Society and misfigure God in their Thoughts 7. The last is In the progress of Knowledg or search of Truth beware of Novellism 2 Tim. 3.14 Continue then in the things thou hast learnt and been assured of knowing from whom thou hast learned them There is as great care to keep what we have as to gain more Knowledg The Devil taketh the advantage of our Changes when we renounce old Errors he bringeth Men to question Truth as in publick Changes when Men shake off the Ordinances of Men he stirreth up others to question the Ordinances of God And I have observed that some out of a pretence of growing in Knowledg put themselves upon a flat Scepticism and wary Reservation holding nothing certain for the present but waiting for new Light such as these the Apostle intendeth 2 Tim. 3.7 Ever learning and never coming to the knowledg of the Truth they make profession of being studious in Sacred Things but never come to any settlement and are loth to hold to any Principles lest they should shut the Door upon new Light New Light is become a dangerous Word especially now in the latter Times now we have a Promise that Knowledg shall be increased Dan. 12.4 Aims at Knowledg is the dangerous Snare of these Times as the Gnosticks pretended to more Knowledg This is a great Snare Satan promised more Knowledg to our first Parents Gen. 3.5 God doth know that in the day ye eat thereof then your Eyes shall be opened and ye shall be as Gods knowing Good and Evil. Which Example the Apostle setteth before our Eyes 2. Cor. 11.3 But I fear lest by any means as the Serpent beguiled Eve through his subtilty so your Minds should be corrupted from the simplicity that is in Christ. And he telleth us Satan turneth himself into an Angel of Light Vers. 13 14. Now for your Direction know 1. Progress in Knowledg is rather in Degrees than Parts not in new Truths but greater proportions of Light Light respecteth the Medium Truth the Object I say It is rather not altogether a Man may walk in present Practices which future Light may disprove and retract But usually the increase of a Christian is rather in the measure of Knowledg than difference of Objects Our old Principles are improved and perfected Prov. 4.18 The Path of the Just is as the shining Light that shineth more and more to the perfect Day To know God more and Christ more to be more practically skilful in the Word of Righteousness Heb. 5.14 Strong Meat
he was Wise Powerful and Good but they were unhappy in their determination of his Worship they sat a brood and proved but Fools They professed themselves to be Wise but became Fools Rom. 1.22 While they intended him Honour they carved to him the greatest contempt whilst they would express him in the Image of the Creatures they dishonoured him Natural Light is but small in it self and Corruption maketh it less They knew nothing of the misery of Man and the Remedy by Christ our Fall in Adam Original Sin and the Work of Redemption were Mysteries to them they could not dream of these things when they were revealed they counted them Foolishness They spoke of Vertue as a moral Perfection of Vice as a stain of Nature but nothing of Righteousness and Sin as relative to the Covenant of God God used the Heathen as Instruments to put Nature to the highest extent How may we pity them that they could go no further and admire God's Mercy to us that we being weaker than they in natural Gifts are yet stronger in Grace that a Boy out of a Catechism should know more than they Their Misery was great in abusing the Light of Nature our Misery will be greater and Damnation double if we abuse the Light of Nature and Grace 2. Above the Jewes whom God acquainted with his Statutes above all other Nations They knew little of the Name of God in comparison of what we know Therefore Moses desires to know God's Name Exod. 3.13 And it is said Judges 13.18 Why askest thou after my Name seeing it is secret The Divine Glory was hidden and under a Vail In those Appearances of Christ little was known in respect of what was known at his Incarnation It is spoken in reference to the present Dispensation Some notice they had of this Mystery God acquainted them with his Name by degrees as Exod. 6.3 I appeared unto Abraham unto Isaac and unto Jacob by the Name of God Almighty but by my Name IEHOVAH was I not known to them God had made himself known by other Names to the Fathers by the Name of God Almighty the Name IEHOVAH that should be an Appellation among his gathered People giving a Being to his People and making good his Promises Afterwards I am the God of Abraham the God of Isaac the God of Jacob as more relating to the Covenant Afterwards Jer. 23.5 6. I will raise up to David a Righteous Branch this is the Name whereby he shall be called THE LORD OVR RIGHTEOVSNESS Then God will be known by his Grace justifying his People and accepting them for Christ's sake But in the New Testament all is open and clear he is called the God and Father of our Lord Jesus Christ Ephes. 1.5 Then God the Father and the Mediator were clearly made known Alas the Jewish Church knew little of the Doctrine of the Trinity the Distinction of the Persons the Quality of the Mediator the Way of Salvation What they knew was obscured and the Doctrine of the Messiah horribly depraved Vse Let us bless God for the Word and take heed unto it as to a Light shining in a dark Place What would be our Condition if we had not the Scriptures among us We should be no better than Salvages in the Wilderness or as the Body without the Soul the Earth without the Sun God might immediately have revealed himself to Man he that made the Heart can instamp it with the Knowledg of his Will But he would state his Doctrine into a setled Course that we might not coin Oracles to our selves or obtrude Fancies on others We have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure word of Prophecy whereunto ye do well that ye take heed as to a Light that shineth in a dark place 2 Pet. 1.19 He knoweth to what Liberty we incline in preaching Divine Things No more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those divers Ways and Manners wherewith God spake in times past to our Fathers by the Prophets Heb. 1.1 After the closing of a perfect Canon there needed nothing but ordinary Revelation This is sufficient to Salvation if there were no Book else if the World were full of Books and this only were wanting there were no certain way nor Rule to Heaven Here is God's Heart discovered to us and our Hearts to our selves it is a ray of the Face of God in Christ. John 1.18 No Man hath seen God at any time the only begotten Son of God that lay in the Bosom of the Father he hath declared him Satan hath been ever maligning this Light that he might more securely domineer in the World Christ undertook he would declare God's Name to his Brethren and here he hath done it O let it it come with Divine Authority upon your Hearts in all the Precepts Promises Threatnings of it that you may come to a nearer sight of God and your selves 4. Observe The Necessity of a Divine Light before we can understand the Things of God I have manifested thy Name c. 1. There must not only be an outward sure Rule of Doctrine but an inward Light We can have no savory Apprehensions of the Things of God till Christ himself become our Teacher the Son of God must always be the Interpreter of his Father's Will He is the Word that speaketh to the Heart All Men by Nature are ignorant of the Name of God without any saving-Knowledg Ephes. 5.8 Ye were sometimes Darkness not only in the Dark but Darkness it self but now ye are Light in the Lord that is enlightned by his Spirit This is proper to the Elect those who are given to him The Church is Christ's open School the Scriptures our Book the Ministers are the Ushers and Christ is the inward Teacher Some are only taught by the Ministers others are taken aside and taught by Christ himself in private His Publick Lectures are read to all Hearers but the Elect are taught of God John 6.68 Lord to whom shall we go thou hast the Words of Eternal Life Others may hear the Word but they perish in their own blindness and unbelief Some play the Truants in Christ's School they will not hear they pass Judgment on themselves Acts 13.48 As many as were ordained to Eternal Life believed The whole City was met to hear but none believe but the Elect and the Apostle doth not say As many as believed were ordained to Eternal Life but as many as were ordained believed It is not given to all Matth. 13.11 It is given to you to know the Mysteries of the Kingdom of Heaven but to them it is not given All the Difference is in the Will of God so that the Scholars in this kind are the Called according to his Purpose Christ's teaching is of no larger extent than his Father's Election Some School-masters besides their common Care do teach such Children a-part as they love most they take them and point with the Finger So doth Christ manifest himself to those that are
given him out of the World by the inward Work of his Grace Moral Suasion is common to all but he taketh some aside and worketh on their Hearts 2. For the manner of this Teaching it is accompanied with Force and Power There is always an Operation that goeth along with this teaching John 6.44 45. No Man can come to me except the Father that hath sent me draw him It is written in the Prophets they shall be all taught of God There is Teaching and Drawing The Inspiration and the Impression go together He is an incomparable Teacher he giveth the Lesson and an Heart to learn it with Information he reformeth and with the Knowledg of our Duty he giveth a Will and Power to do it He teacheth the Promise so as to make us believe it the Commandment so as to make us obey it The Soul is God's Eccho Psal. 27.8 When thou sayest Seek ye my Face my Heart said unto thee Thy Face Lord will I seek He reformeth by his Light and exciteth by the Power of his Grace In short it is a powerful Teaching joined with an inward Working His Scholars are sure of Proficiency for he hath their Hearts in his Hands and can move them according to his own Pleasure There is not only an Illumination of the Mind but a Bowing of the Will Corrupt Nature in Man is strong enough to resist any thing of Man as he is Man 3. The necessity of this inward Light without it the Word will not work Many bear outwardly that are never the better John 6.44 No Man can come to me except the Father which hath sent me draw him There must be an inward Light an inward Operation on the Soul or the Word is without Effect the Heart must be opened as well as the Scriptures As all the Multitude that thronged on Christ did not touch him as the diseased Woman did who touched the Hem of his Garment Who touched me saith Christ knowing that virtue had gone out of him Mark 5.30 Many may come to an Ordinance but virtue passeth out to few The outward Minister can but speak to the Ear it is Christ works Grace in the Heart unless the Holy Ghost come down and open the Mouths of Preachers to speak and the Hearts of People to hear all is to no purpose Vse Well then Every time you come to the opening of the Scriptures look for this inward Light to shine into your Hearts that you may have a saving Knowledg of God in Christ. Remember you come to hear that Doctrine which Christ hath brought down from the Bosom of the Father and he must bring it into your Bosoms There are two sorts of Hearers 1. Some are careless that come hither but scarce hear the Minister their Bodies are in the Sanctuary but their Spirits are in the Corners of the Earth Their coming is made fruitless by the wandring of their Hearts they have experience of the Power of Satan not of Christ The Devil presenteth to their Fancy such Objects as carry their Spirits from God and his Work Ezek. 33.31 They come unto thee as the People cometh and they sit before thee as my People and they hear thy Words but they will not do them for with their Mouth they shew much Love but their Heart goeth after their Covetousness Carcases without a Spirit are but Carrion Clothes stuffed with Straw that were a mocking So is a Body present at hearing the Word without a Soul What is the difference between an absent Body and a wandring Spirit God knocketh at the Heart but there is none within to hear him 2. Some hear the Minister but do not wait for the Illumination of Christ which sometimes God grants to us in the hearing of the Word Acts 11.15 As I began to speak the Holy Ghost fell on them this is to draw us to Attention Acts 16.14 Whose Heart the Lord opened that she attended to those things that were spoken by Paul When God disposeth us to hear his Word attentively he approacheth to us in Mercy SERMON VIII JOHN XVII 6 I have manifested thy Name unto the Men which thou gavest me out of the World thine they were and thou gavest them me and they have kept thy Word II. THE next Argument is what the Father had done in and about Believers he disposed them into the Hands of Christ Thine they were and thou gavest them me Where is First His Interest in Believers Secondly His Act about Believers First His Interest in Believers Thine they were How is this to be understood Divers have framed divers Sences thine by Creation thine by Election thine by Sanctification The Father being first in Order of the Persons all Original Works are proper to him So Creation is ascribed to him so the Lord saith Ezek. 18.4 All Souls are mine all created by him But this sence is not so proper to this place because those for whom Christ prayed not might plead this Interest so Satan is God's the Wicked and all Creatures are God's By Election thine by free Election mine by special Donation 1 Pet. 2.9 Ye are a chosen Generation a peculiar People the first and highest Act of Grace is ascribed to him they are his chosen and peculiar Ones These were eternally his and by the continuation of the same purpose of Grace they are always his This is proper to this place only Sanctification may be included which is as it were an Actual Election As by Original Election the Heirs of Salvation are distinguished from others in God's Purpose and Counsel so by Actual Election they are visibly distinguished and set apart from others So thine they were by an excitement of thy Spirit and Grace stirred up to follow me and chuse me in this special way of Service Sanctification is also ascribed to the Father John 6.44 No Man can come unto me except the Father that hath sent me draw him and Jude 1. To them that are sanctified by God the Father The first Effect of Saving-Grace is ascribed to him as the first rise of Grace is from his Love I prefer the middle Sence and do only take in the latter as the Effect Thine they were they were chosen by the Purposes of thy Grace and called which is the Effect of that Grace passing upon their Hearts From hence 1. Observe That Christ pleadeth Interest as an Argument in Prayer It is meet when we come to pray to God that we can say We are his This way would Christ endear his own Disciples to the Father's Respect and Grace Psal. 119.44 I am thine save me The great Work of Christians should be to discern their Interest that they may come to God with some confidence Though you cannot say I am thine with respect to the purposes of his Grace yet at least you should say I am thine in your own Dedication and Choice Si nostra tueri non vultis tamen vestra defendetis Many a trembling Christian dareth not say He is mine but
shall speak unto them all that I shall command him Christ saith his Father gave it him Christ was consecrated Prophet of the Church by the Trinity Mat. 3.17 This is my beloved Son in whom I am well-pleased There was the Father's Voice the Holy Ghost as a Dove and the Son was there in Person Vse Which should stablish us the more in the Truth and is a Patern to Ministers It is excellent when we can say My Doctrine is not mine but his that sent me Or as Paul That which I received of the Lord I have delivered to you 1 Cor. 11.24 3. Observe Among the Things which the Father gave to the Son one of the chiefest is the Doctrine of the Gospel Let us look upon it as a Gift the Father gave it the Son gave it here is a double Gift it was a Gift from the Father to Christ and from Christ to the Apostles I have given them the Word which thou gavest me Next to Christ the Gospel is the greatest Benefit which God hath given to Men He that despiseth the Gospel despiseth the very bounty of God and Men cannot endure to have their Love and Bounty despised As when David sent a courteous Message to Nabal and he was refused he threatned to cut off from Nabal every one that pisseth against the Wall Take heed you despise not God's special Gifts The preaching of the Word it was Christ's largess in the day of his Royalty Ephes. 4 8 11. When he ascended up on high he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers As Princes when crowned have their Royal Donatives Those that grudg at the Ministry and count it a burden they do in effect upbraid Christ with his Gift as if it were not worth the giving Those that labour in the Ministry are his especial Gift to us They are but sottish Swine that trample such Pearls under Feet We should think of them as the special Favours of Christ. I do not speak of the Persons but the Calling This Disposition sheweth no love to Christ. Secondly The next Thing is the Nature of Faith There are two Things spoken of in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have received them and have known surely I. I begin with the latter in order of Words as first in order of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have known surely The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth truly surely is used to exclude that literal historical Knowledg which may be in carnal Men. I. Observe Faith cannot be without Knowledg It is not a blind Assent Rom. 10. 14. How shall they believe in him of whom they have not heard We must know what Christ is before we can trust him with our Souls 2 Tim. 1.12 I know whom I have believed we must see the Stay and Prop before we lean upon it otherwise we shall neither be satisfied in our selves nor be able to plead with Satan nor answer Doubts of Conscience He that is impleaded in Court and doth not know the Privileges of the Law how shall he be able to purge himself Fears are in the Dark The blind Man spoke Reason in that Conference between Christ and him when Christ asked him Dost thou believe on the Son of God He answered and said Who is he Lord that I might believe on him John 9.35 36. We must know what God is Till we have a distinct Knowledg of the Nature of God and the Tenor of the Covenant we shall be full of Scruples Well then Vse 1. It discovereth the wretched Condition of Ignorant Persons We are not so sensible of the Danger of Ignorance as we should be God will render Vengeance to them that know not God and that obey not the Gospel 2 Thess. 1.8 Poor Wretches they live sinfully and die sottishly they live sinfully they are under no aw of Conscience because they have no Knowledg and when they come to die they die sottishly like Men that leap over a deep Gulph blindfold they know not where their Feet shall light In their Life-time at best they live but by guess and some devout Aims and when they come to die they die by guess in a doubtful uncertain way Vse 2. To press Christians to gain more distinct Knowledg if you would settle your Souls in a certainty of Salvation God may lay trouble of Conscience upon a knowing Person but usually Persons Ignorant are full of Scruples which vanish before the Light as Mists do before the Sun 2. Observe They know surely In the Knowledg of Faith there is an undoubted certain Light It dependeth upon two things that cannot deceive us the Revelation of the Word and the illumination of the Spirit The Knowledg of Faith is less than the Light of Glory for Clearness but equal for Certainty it hath as much assurance from God's Word though not so much evidence as ariseth from Injoyment 3. Observe They know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly indeed Every kind of Knowledg is not enough for Faith but a true sound Knowledg There is a Form of Knowledg as well as a Form of Godliness Rom. 2.20 compared with 2 Tim. 3.5 A Form of Knowledg is nothing else but an artificial Speculation a naked Model of Truth in the Brain which like a Winter Sun shineth but warmeth not But let us a little state the Differences 1. The Light of Faith is serious and considerate Faith is a Spiritual Prudence it is opposed to Folly as well as Ignorance Luke 24.25 Oh Fools and â—low of Heart to believe all that the Prophets have said Faith always draweth to use and practice It is a Knowledg with Consideration Ephes. 1.17 That the God of our Lord Jesus Christ the Father of Glory would give unto you the Spirit of Wisdom and Revelation in the knowledg of him Many have Parts but they have not Wisdom to make the best choice for their Souls There is a great deal of difference between Knowledg and Prudence it is excellent when both are joined together I Wisdom dwell with Prudence Prov. 8.12 Wisdom is the Knowledg of Principles Prudence is an Ability to use them to our Comfort Knowledg is setled in the Brain not the Heart When Wisdom entreth into thy Heart Prov. 2.10 it stirreth up Esteem Affiance Love A Carnal Man may have a Model of Truth a traditional disciplinary Knowledg such as lieth in Generals not Particulars and is rather for Discourse than Life A Vintner's Cellar may be better stored than a Noble Man's he hath Wines not to taste but sell a Carnal Man hath a great deal of Knowledg for Discourse not to warm his own Heart 2. The Light of Faith is a realizing Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith is the Evidence of things not seen Heb. 11.1 it maketh absent things present to the Soul But the Light of Parts is a naked abstract Speculation it is without feeling there is no sense and feeling
of the things apprehended True Knowledg is expressed by Tasting 1 Pet. 2.5 If so be that ye have tasted that the Lord is gracious Tasting implieth more than Seeing there is not only Apprehension but Experience Phil. 1.9 I pray God that your Love may abound more and more in Knowledg and in all Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all sense To others it is but an empty barren Notion Phil. 3.10 That I may know him and the Power of his Resurrection that is Experimentally Carnal Men have no feeling of the force of the Truths they apprehend only now and then some fleeting Joys it is not realizing and affective Strong Water and running Water differ not in Colour but in Taste and Vertue They may know the same Truths but it differeth in relish they know the Things of God only as things in conceit not in being 3. The Light of Faith is wrought by the Spirit this but an hear say Knowledg gathered out of Books and Sermons they shine with a borrowed Light as the Moon that is dark in it self and hath no Light rooted in its own Body These shine with other Mens Light John 4.42 Now we believe not for thy saying but we have heard him our selves and know that this is indeed the Christ the Saviour of the World Men talk of Things by rote after others and are rather said to rehearse than understand it is not written in their Hearts but only reported to their Ears Heb. 8.10 I will write my Law in their Hearts Truth is written there by the Finger of the Spirit to others it is but traditional learned as other Arts by Man Now there is a great deal of difference between seeing God in the Light of the Spirit and seeing God and the Things of God by the Reports of Men as between seeing Countries in a Map or Book of Geography and knowing them by Travel and Experience 4. It is a transforming Light 2 Cor. 3.18 We all as in a Glass beholding the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. Looking upon the Image of Christ we are changed into the same Image and Likeness from Glory to Glory as Moses his Face shone Conversing with Christ it altereth and changeth the Soul which is hereby renewed in Knowledg after the Image of him that created him Col. 3.10 That is no true Light and Knowledg of God that doth not bridle Lusts and purify the Heart a wicked Man's Knowledg it is Light without Fire directive not perswasive 1 John 2.3 4. Hereby we know that we know him if we keep his Commandments He that saith I know him and keepeth not his Commandments is a Liar and the Truth is not in him it is a lie and pretence unactive Light is but Darkness In Paradise there was a Tree of Life and a Tree of Knowledg many taste of the Tree of Knowledg that never taste of the Tree of Life 5. The Light of Faith is an undoubted certain Light but in wicked Men it is always mingled with Doubting Ignorance Error and Unbelief It is not convictive but a loose wavering Opinion not a setled grounded Perswasion they have not the riches of the assurance of Vnderstanding Col. 2.2 that dependeth on Experience and inward sense of the Truth and is wrought by the Holy Ghost And therefore the Apostle speaketh of the Evidence and Demonstration of the Spirit 1 Cor. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the demonstration of the Spirit and of Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a clear convincing Argument by which the Judgment is setled it cometh in upon the Soul with evident Confirmation II. The next thing in the Nature of Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have given them the words which thou gavest me and they have received them There is a receiving Christ and a receiving the Word Sometimes the Act of Faith is terminated on the Person of Christ as John 1.12 To as many as received him to them gave he Power to become the Sons of God even to as many as believe on his Name Sometimes on the Promises to shew that as there is no closing with Christ without the Promise so there is no closing with the Promise without Christ first we receive the Word of Christ and then Christ himself and in Christ Life and Salvation that is the progress of Faith Acts 10.42 Through his Name whosoever believeth in him shall receive remission of Sins Observe That Faith is a receiving the Word of Christ. The Notion is elsewhere used Acts 2.41 Then they that gladly received the Word were baptized Unbelief it is a rejecting the counsel of the Word and Faith a receiving it Unbelief is thus described Acts 13.46 Since ye put away the Word of God from you So Luke 7.30 But the Pharisees and Lawyers rejected the Counsel of God against themselves that is refused the Counsel of God to their own loss and ruin On the contrary when Cornelius was converted it is said Acts 11.1 The Apostles heard that the Gentiles also had received the Word of God So that we may describe Faith with reference to this Act A Motion in the Heart of Man stirred up by the Spirit of God to receive the whole Word of God Let me open it a little 1. Receiving is a relative word and presupposeth an Offer God offereth on his part and we receive on ours As in all Contracts and Covenants between Party and Party one Party offereth such an Advantage or Commodity upon such Conditions the other receiveth the Offer confenteth to the Conditions and expecteth that the Covenant should be made good So in the Covenant of Grace Christ offereth Remission of Sins and the whole Blessing of the Gospel under the Condition of Faith and Repentance We are said to receive this Word or this Gospel when we consent to the Conditions and wait for the accomplishment of the Blessing we are willing to come to trust him for the Grace of the Covenant and to come under the Bond of the Duty of it 2. In this Receiving the Soul must be convinced that it is the Word of God and that he will deal with Creatures upon such a Covenant For in this Covenant it is not as it is in other Contracts the Party contracting doth not appear in Person but dealeth with us by Officers and Substitutes God tendreth his Covenant by the Ministry of Man Now whosoever would receive it in God's Name must be undoubtedly perswaded that they are commissioned and authorized by God to tender such a Covenant to us Therefore the Apostle saith 1 Thess. 2.13 When ye received the Word which ye have heard of us ye received it not as the Word of Man but as it is indeed the Word of God which effectually worketh also in you that believe A Man that would profit by the Ministry must settle himself in this Perswasion that the Doctrines delivered in Scripture have God
up there can be no water in the stream 4. It giveth us greater certainty of the Religion we profess when we feel the Power of it in our Hearts 1 Joh. 5.10 He that believeth on the Son of God hath the witness in himself he hath a sense of what he hath heard he hath felt the power of the Spirit inclining him to God and heavenly things and subduing his carnal affections he hath tasted the sweetness of Gods Love in Christ and you cannot perswade a man against his own sense therefore when men have tasted and tryed and found the admirable Effects of the Gospel upon their hearts they will know that which bare Speculation could never discover to them in order to love certainty and close adherence they find all made good and accomplished to them they find the Truth doth make them free heal their Souls and sanctifie their Natures appease their Anguish offer them help in Temptations relieve their Distress bind up their broken Hearts c. 5. Then the Truth hath a power upon us when it is put into their mind and heart they have an inward ingrafted Principle Jam. 1.21 Receive with meekness the ingrafted word which is able to save your souls they find not only Truth in the Word but Life and obey God not only as bound to obey but as inclined to obey there needeth no great inforcing 1 Thess. 4.9 Ye your selves are taught of God to love one another and Prov. 2.10 Wisdom entreth into thy heart it becometh another Nature to us if it enters upon the mind only it begets but a lazy and faint inclination 6. It begets a holy Conversation for those who have the Word of God stamped upon their hearts and minds will shew it in their actions So it is said 2 Cor. 3.3 Ye are manifestly declared to be the Epistle of Christ written not with ink but with the Spirit of the living God not in tables of stone but in fleshly tables of the heart Believers are Christs Epistle by which he doth recommend himself and his Doctrine to all men when they see what excellent Spirits his Religion breedeth So Phil. 2.15 16. That ye may be blameless and harmless the sons of God without rebuke in the midst of a crooked and perverse nation among whom ye shine as lights in the world Holding forth the word of life 2. I observe That the fruit of this imprinting of the Doctrine of the Gospel upon their hearts was Obedience For so saith the Apostle Ye have obeyed All that Knowledge we have must still be directed to Practice Deut. 4.6 Keep therefore and do them for this is your wisdom and understanding otherwise we do little more than learn these Truths by rote or at best to fashion our Notions of Religion that we may make them hang together 1. We are bidden to inquire after the ways of God not to satisfie Curiosity but to walk therein Jer. 6.16 Thus saith the Lord 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 But they said We will not walk therein Their disobedience was not so much against the knowledge of the Truth as against the practice thereof Men are not against Truth so much in their minds as in their hearts they will not do what they know 2. The comfort and sweetness is in keeping and obeying Psal. 19.11 In keeping thy commandments there is great reward not only hereafter but now There is a sweetness in knowing for all Truth especially heavenly Truth is an oblectation of the mind but there is more in keeping and obeying because Practice and Obedience giveth a more experimental knowledge of these things as a taste is more than a sight and by a serious obedienceâ—he taste of these blessed Truths is kept upon our hearts It is but a flush of joy that is stirred up by Contemplation the durable solid joy is by Practice and Obedience Besides that God rewardeth acts of Obedience more than acts of Contemplation with comfort and peace for Contemplation is an imperfect operation of man unless the effect succeedeth yea we are not capable to receive this comfort for knowledge doth not prove the sincerity of our hearts so much as obedience therefore it is Practice that hath the Blessing in the bosom of it 3. Where men receive the Doctrine of the Gospel rather in the Light than in the Love of it they do but increase their punishment Luke 12.47 That servant that knew his masters will and prepared not himself neither did according to his will he shall be beaten with many stripes all the Priviledge of their exact Knowledge shall be but an hotter Hell 3. I observe That it is Obedience from the Heart and so it must needs be if we consider the contexture of the words or the imprinting the Doctrine of the Gospel it is first upon our Hearts and then upon our Lives Isa. 51.7 The people in whose heart is my Law So Deut. 6.6 These words that I command thee this day shall be in thy heart for by the love of it we are brought to the obedience of this holy Law So Prov. 4.4 Let thy heart retain my words Prov. 22.22 Lay up my words in thy heart there is the proper Repository of the Law of God it cannot work any good effect upon us till we get it there there is its proper seat thence its influence I shall urge but two Arguments First It is Terminus actionum ad intra it is the end of all those actions that come inward The heart is that which God looks after Prov. 23.26 My son give me thy heart He commandeth the Ear but still his commands reach the Heart It is the Heart wherein Christ dwelleth Eph. 3.17 not in the Ear Tongue or Brain till he take possession of the Heart all is as nothing The Bodies of Believers are Temples of the Holy Ghost but still in relation to the Heart or Soul nothing is prized by God but what cometh thence Men care not for obsequious compliances without the heart 2 Kings 10.15 Is thine heart right as my heart is with thy heart Some content themselves with a bare profession of Religion or some superficial Practices but all is nothing to God though thou pray with the Pharisee pay thy Vows with the Harlot Prov. 7. kiss Christ with Judas offer Sacrifice with Cain fast with Jesabel sell thine Inheritance for a publick good as Ananias and Sapphira yet all is nothing without the heart Judas was a Disciple yet Satan entred into his heart Luke 22.2 Ananias joyned himself to the People of God but Satan filled his heart to lye unto the Holy Ghost Acts 5.3 Simon Magus was baptized but his heart was not right with God Acts 8.22 the great defect is in the Heart Secondly It is Fons actionum ad extra the Well-spring of all those actions which look outward as Prov. 4.23 Keep thy
doth shine resplendently without us in the person of the Mediator and the riches of the Gospel yet the dead and dark heart of man is not affected with it John 1.5 And the light shineth in darkness and the darkness comprehendeth it not till God shine into our Hearts 2 Cor. 4.6 For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the glory of God in the face of Jesus Christ. Unless this Doctrine of Gods Fatherly Love and Grace be accompanied with his illuminating Sanctifying Comforting Spirit who sheds abroad this Love in our Hearts which is revealed in the Gospel 3. The disposition thence resulting from the application of this object to us by the spirit such as the object is such are the affections stirred up in us as by Law-truths the spirit worketh conviction terrors of conscience legal contrition Acts 2.37 and thence Bondage ariseth so by the Gospel where God is represented as the Father of Mercies and the God and Father of our Lord Jesus Christ and in him our God and Father the Impression must be suitable this Spirit that worketh by the Gospel must needs be the Spirit of Adoption or such a Spirit as worketh a Child-like disposition in us for the Impression must always be according to the stamp 1. USE To perswade us to look after the spirit of adoption we never do seriously and closely christianize till we get it but either have a literal Christianity a form of knowledg in the Gospel without the Life and Power or a legal Old Testament Spirit To quicken you consider these Motives or Priviledges which you will have by it 1. Peace of conscience Or a rest from those troubled and unquiet thoughts which otherwise would perplex us Rom. 14.17 For the Kingdom of God is not meat and drink but righteousness and peace and joy in the Holy Ghost and Rom. 15.13 Now the God of hope fill you with all joy and peace in believing This calm of mind differeth from the deadness and benummedness of a stupid conscience that 's a thing we never laboured for groweth upon us we know not how 't is maintained by idleness rather than by Watchfulness and Diligence and is inconsistent with serious thoughts of God and our eternal condition but this is the fruit of our reconciliation with God and those Blessed priviledges we injoy in his Family it stirreth up admiration and thankfulness 2. Liberty in Prayer For the great help we have in Prayer is from the Spirit of Adoption Zech. 12.10 I will pour out upon you the spirit of grace and supplication That Spirit which cometh from the Grace and free Favour of God stirring up Child like addresses to God Rom. 8.26 Jude 21. Building up your selves on your most holy faith Praying in the Holy Ghost Without this our Prayers are but a vain babling 3. Readiness in duty 2 Cor. 3.17 Where the spirit of the Lord is there is liberty They serve God with a free spirit the Holy Life is carried on with more sweetness and success not by compulsion but with ready mind Psal. 51.12 Vphold me with thy free spirit John 8.32 If the truth shall make you free then are you free indeed men are under shackles and Bondage if they have not the Spirit of Adoption they drive on heavily have not largeness of heart and love to God Heaven and holiness Psal. 119.32 I will run the ways of thy commandments when thou shalt inlarge my heart When the heart is suited to the work there needs no other urgings but if we force a course of Religion upon our selves contrary to our own inclination all is harsh and ingrate and cannot hold long 4. Comfort in afflictions Their true consolation and support in afflictions is the Spirit of Adoption Heb. 12.5 Have you forgotten the exhortation which speaketh unto you as unto children and therefore he pursueth it all along They that injoy the priviledges of the Family must submit to the discipline of the Family God will take his own course in bringing up his Children he scourgeth every son whom he receiveth Heb. 12.6 7 8. while we have flesh in us there is use of the rod if God should suffer us to go on in our sins we were not legitimate but degenerate Children Children take it patiently if beaten by their Parents for their faults Pro. 9.10 Parents may err through want of wisdom their chastisement is arbirtary and irregular there is more of compassion than passion in God Gods rod is regulated with perfect Wisdom ordered by the highest love and tends to the greatest end our Holiness here and Happiness for ever and we have Christs example John 18.11 The cup which my father hath given me shall I not drink it The bitterest Potions came not from God as a Judg but as a Father are tempered by a Fathers hand 5. Hope of the benefits of the new Couenant pardon and life 1. Pardon We often forget the duty of Children but God doth not forget the Bowels of a Father our Adoption giveth us hope that he will not deal severely with us Mal. 3.17 Psal. 103.13 The relation of a Child is more durable not so easily broken off as that of a servant a Child is a Child still and therefore allowed to remain in the family when a servant must be gone Secondly For life everlasting and Glory Rom. 8.17 And if children then heirs heirs of God and joint heirs with Christ if so be that we suffer with him that we may also be glorified with him 1 John 3.1 2. The Spirit of Adoption doth both incourage and incline us to wait for it Rom. 8.2 3. But what shall we do to get this Spirit of Adoption 1. 'T is certain that the gift of the spirit is the fruit of our reconciliation with God the general reconciliation with mankind was evidenced by pouring out the Spirit Personal and particular reconciliation with God is the ground of giving the Spirit of Adoption to us Rom. 5.11 We joy in God through our Lord Jesus Christ by whom we have received the Atonement Therefore do what God requireth in order to reconciliation enter into conditions of peace enter into Covenant with God abhor your former disobedience cast away the weapons of defiance and love God and delight in him 2. Steep your minds in frequent thoughts of Gods fatherly goodness 1 John 3.1 Behold what manner of love is this that we should be called the sons of God! Consider it and admire it 2. USE Reflection Have we the Spirit of Adoption 'T is known 1. By a kind of naturalness to come to God and open our hearts to him in all our wants go and cry Abba Father The spirit of Adoption much worketh and discovereth its self in prayer to cry to our Father is an act becoming the Sons of God the manner is fervent affectionate this cry is not by the tongue but by the heart Exod.
there Salvation in any other for there is no other Name under Heaven given among Men whereby we must be saved it only excludeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are called Gods 1 Cor. 8.5 There is no God but one Many are called Gods but to us there is but one God the Father As also it is the scope of Christ he would lay down the Summary of Christian Doctrine the one Member being opposed to the vanity of the Gentiles the other to the blindness of the Jews 2. To note the Order and Oeconomy of Salvation in which the Father is represented as Supream in whom the Sovereign Majesty of the Deity resideth and the Son sustaineth the Office of Mediator and Servant Joh. 14.28 My Father is greater then I not in respect of Nature or essential Glory for therein they are both equal Phil. 2.6 Who being in the Form of God thought it no robbery to be equal with God but in order of Redemption in which the Father is the principal Party representing the whole Deity because he is the Original and Fountain of it So 1 Cor. 8.6 But to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him God the Father is to be conceived as the Supream Person or ultimate Object of Worship and the Son as Lord and Mediator And Jesus Christ whom thou hast sent That is Jesus Christ not as the Second Person in the Trinity but as Mediator Sent implieth 1. Christ's Divine Original he came forth from God he is Legatus à latere John 16.30 By this we know that thou camest forth from God He was a Person truly existing before he was sent into the World and a distinct Person from the Father for he that sendeth and he that is sent are distinguished 2. His Incarnation Gal. 4.4 When the fulness of time was come God sent forth his Son made of a Woman 3. It implieth his whole Office of Mediator and Redeemer wherefore he is called the Apostle and High Priest of our Profession Heb. 3.1 Apostle implieth one that was sent Christ was the chief Apostle and Messenger of Heaven the High Priest and Apostle The High Priesthood was the highest Calling in the Jewish Church and the Apostleship the highest Calling in the Christian Church to note that the whole Office of saving all the Church the Elect of all Ages is originally in Christ. He is the great Ambassador to treat with us from God and the High Priest to treat with God and appease his Wrath for us The Names of Christ also are of some use Such Scriptures are like Gold that may be beaten into thin Leaves In Summaries and Breviats every Mark and Letter is of use Jesus signifieth a Saviour at it is explained Mat. 1.21 Thou shalt call his Name Jesus for he shall save his People from their Sins This is a part of our Belief to acknowledg Christ a Saviour Then Christ signifieth anointed We shall draw out the sum of all in a few Points 1. Observe The Beginning Increase and Perfection of Eternal Life lieth in Knowledge 1. The Beginning of it is in Knowledg Knowledg is the first step to Eternal Life In Paradise Adam's two Symbols were the Tree of Knowledg and the Tree of Life As Light was the first Creature that God made so it is in the New Creation Col. 3.10 Put on the New Man who is renewed in Knowledg after the Image of him that created him By the inlightning of the Holy Ghost the Work of Grace is begun and the Seed of Glory is laid in the Heart The Holy Ghost representeth the Patern and then conformeth us to 〈◊〉 Regeneration is nothing but a transforming Light or such an Illumination as châ—â—ges the Heart 2 Cor. 3.18 We all with open Face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of our God Ephes. 4.23 Be renewed in the Spirit of your Minds It maketh our Notions of God and Christ to be active and effectual The Force of the new Nature is first upon the Mind it taketh Sin out of the Throne God in the order of Grace followeth the Order which he hath established in Nature Reason and Judgment is to go before the Will 2. The Increase of it is by Knowledg 2 Pet. 3.18 But grow in Grace and in the knowledg of our Lord and Saviour Jesus Christ. The more thou growest in Knowledg the more thou growest in Life All the gradual Progress and Increase of the Spiritual Life is by the increase of Light 2 Pet. 1.2 Grace be multiplied unto you by the knowledg of God and Jesus Christ our Lord. Heat doth increase by Light as a Room is warmer at high Noon than in a chill Morning I confess through corruption and literal airy Knowledg Men grow more carnal and careless as new Light quencheth old Heat but by the Light of the Spirit the Heart is more quickned and enlivened and as the Judgment is made solid so the Heart is more gracious 3. The Perfection of it is by Knowledg Psal. 17.15 When I awake I shall be satisfied with thy Likeness The Heaven of Heavens is to satisfy the Understanding with the knowledg of God One great end of our going to Heaven is to better our Notions and Apprehensions While the Soul is Prisoner in the Body we have but low and dark Thoughts but there we are illuminated on a sudden One glympse of God in Glory will inform us more than the study of a thousand Years Vse 1. Is to shew us the sad estate 1. Of Men without knowledge Prov. 19.2 Also that the Soul be without Knowledg it is not good Fruit that hath but little Sun can never be ripe Men will say we are ignorant but we hope we have a good Heart You can as well be without the Sun in the World as without Knowledg and Light in the Heart In all the Communications of Grace God beginneth with the Understanding as strength to bear Afflictions Jer. 31.19 After I was instructed I smote on my Thigh and was ashamed yea even confounded because I did bear the reproach of my Youth James 1.5 If any of you lack Wisdom let him ask it of God It is the Perfection of the present Life and the Foundation of the next It is the Perfection of the present Life the excellency of a Man above the Beasts The more Knowledg the more a Man and the more Ignorant the more Brutish Psal. 49.20 Man that is in Honour and understandeth not is like the Beasts that perish Job 35.11 Who teacheth us more than the Beasts of the Earth and maketh us wiser than the Fowls of Heaven If a Man would glory in any thing it should be in the Knowledg of God Jer. 9.24 Let him that glorieth glory in this that he understandeth and knoweth me 2. Of
the Sickness as being the chief of the kind Before I come to the Observations I must clear up the latter part of the Text Thy Word is Truth Why is this added I Answer Either by way of Explication or by way of Argument and Reason 1. By way of Explication Christ would pray intelligibly some might ask as Pilate did What is Truth John 18.38 Christ answereth Thy VVord is Truth The Word is the authentik and publick Record of the Church the Truth whereby we are sanctified is no where else to be found all pretended Truths are hereby to be examined 2. Or else by way of Argument and Reason why Christ would have them to be sanctified by the Truth that they might have a saving experience of the Power of it and so the better preach it to others then we know the Truth of the Word when it sanctifieth This premised I come to the Point Doctrine That God sanctifieth by his Truth I shall open the Point in these Propositions 1. God's way of working is by Light and in infusing Grace he beginneth with the Understanding He dealeth with Man as a rational Creature and therefore not only teacheth but draweth and sanctifieth the Heart by enlightning the Mind As the rising of the Sun doth not only dispel Darkness but Mists and Vapors so doth a saving Light not only dispel Ignorance but Lusts. This way is Spiritual Life begun Ephes. 5.14 Awake thou that sleepest and arise from the Dead and Christ shall give thee Light A Man would have thought the Apostle should rather have said and Christ shall give thee Life than give thee Light It is the Apostle's word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall shine upon thee rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall quicken thee But Light is enough the Power of Grace breaketh in upon the Soul by the Light of the Gospel As it is said of the Natural Life John 1.4 In him was Life and the Life was the Light of Men. Reason and Understanding are the Fountain of Life to Men so is Spiritual Reason and Spiritual Understanding to the Soul If the Mind of a Man were once Spiritual inlightned and possessed of the Ways of God the Heart could not utterly reject them There is a notional Illumination that like a Winter-Sun shineth but warmeth not leaveth no comfort and profit upon the Heart But a Spiriâ—â—al Light is always effectual for tho the Will and the Judgment are distinct Facâ—lties and the Will is averse as the Understanding is blind yet God doth never soundly and throughly convince the Judgment but he moveth and inclineth the Will If we know things as we ought to know as the Truth is in Jesus Ephes. 4.21 the Heart must needs close with the Ways of God for the Will of Man is not brutish but reasonable and acteth reasonably Answerably â—o the discovery of Good or Ill in the Understanding there is a Prosecution or Aversation in the Will Therefore a through conviction of Judgment must be the ground of Grace in the Heart for God worketh in us not only by a powerful and real Efficacy but agreeably to an intelligent Nature by teaching perswading counselling nothing can be wrought in this moral way unless Light and Knowledg go before 2. It must be a true and not a false Light Truth sanctifieth and Error defileth Titus 1.1 According to the acknowledgment of the Truth that is after Godliness Right thoughts of God and his Ways preserve an awe in the Heart which both restraineth and reneweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom It is Truth that cleanseth the Heart Error leaveth a stain and defilement The Understanding and the Will are like the Head and Stomach a corrupt Heart blindeth the Mind and a blind Mind corrupts the Heart they mutually vitiate one another As in a ruinous House the upper Room being uncovered lets down the Rain to founder the Supporters â—â—low and the rottenness of the Supporters below weakeneth all above Erroneous Persons are generally represented in Scripture as vain and sensual Jude 8. These filthy Dreamers defile the Flesh First there is Dreaming and then Defilement Error maketh way for Looseness and a vain Mind for vile Affections Partly by God's just Judgment some Opinions seem to be remote and lie far enough from practice yet the Persons that profess them are generally loose Nay some Errors seem to encourage strictness as Doctrines concerning the Power of Nature and the Merit of good Actions but we find it is otherwise Duty is best pressed upon God's Terms Phil. 2.12 13. Wherefore my Beloved as ye have always obeyed not as in my presence only but now much more in my absence work out your own Salvation with fear and trembling For it is God that worketh in you both to will and to do of his own good pleasure By the Judgment of God such are of loosest Life God will have his Glory kept unstained Idolatry is expressed by Whoredom Bodily Uncleanness ends in Spiritual Hosea 4.12 13. My People ask counsel of their Stocks and their Staff declareth unto them for the Spirit of Whoredoms have caused them to err and they go a whoring from under their God They sacrifice upon the tops of the Mountains and burn Incense upon the Hills under Oaks and Poplars and Elms because the shadow thereof is good Therefore your Daughters shall commit Whoredoms and your Spouses shall commit Adultery So Rom. 1.23 24. They changed the Glory of the uncorruptible God into an Image made like to corruptible Man and to Birds and four-footed Beasts and creeping things Wherefore God also gave them up to uncleanness through the Lusts of their own Hearts to dishonour their own Bodies between themselves Partly by a natural Efficacy the Spirit is embased by Error and all false Principles have a secret and pestilential influence on the Life and Practice We lose a sense and care of Piety if we have not a right apprehension of God's Essence and Will a frame of Truth keepeth an awe Therefore where there is so much Truth as to sanctify yet because it is mingled with Falshood there is no such reverence of God no such strictness Unbelief is the Mother of Sin Misbelief is the Nurse of it In Error there is a sinful confederacy between the rational and the sensual Part and so carnal Affections are gratified with carnal Doctrines 3. Every true Light will not serve the turn but it must be the Light of the Word God hath reserved this honour of sanctifying the Heart to the Doctrine of the Scriptures to evidence their Divine Original James 1.18 Of his own Will begaâ— he 〈◊〉 with the Word of Truth The great change that is wrought in the Heart of Man is by the Word a Moral Lecture may make a Man change his Life but the Word of God maketh a Man change his Heart as Xenocrates's Moral Lectures made Pollemo leave his vitious and sensual course of Life But Regeneration is only found in
Commerce between him and us We have not Light enough in our own Hearts for such a Work You see what sorry Devices of Worship Man frameth when he is destitute of the Knowledg of God's Will and left to the workings of his own Heart The Apostle observes it of the Philosophers Rom. 1.22 23. the wisest of Heathens when they sat abrood upon Religion it proved but a monstrous misshapen Piece Professing themselves to be VVise they became Fools And changed the Glory of the uncorruptible God into an Image made like to corruptible Man and to Birds and four-footed Beasts and creeping Things You see how sottish Man if left once to himself is ready to worship a Stick or Straw or piece of Red Cloth instead of God Though the Knowledg of the Law of God be written on Man's Heart as it was on Adam's who was his own Bible yet it is so blurred and defaced that we cannot read the Mind of God in our own Heart It is true there are some scattered Fragments and Reliques and some obscure Characters that will teach us something of Morality and Duties to fit us for Commerce between Man and Man but very little to teach us how to have Commerce with God The Gentiles have the Work of the Law written upon their Hearts 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 Work of the Law written in their Hearts their Consciences also bearing Witness and their Thoughts in the mean while accusing or else excusing one another that is they are sensible of the necessity of External Obedience but Nature goes no further There is no Article of Belief if we consider it with all its Circumstances and in that exact manner that is propounded to us in the Word of God that could ever have entred into the Heart of Man And therefore since Man's Heart is so weak we need a Rule that we might know God's Will His Works indeed declare God's Glory that indeed there is an infinite eternal incomprehensible Power that made all Things and guides all Things Psal. 19.1 The Heavens declare the Glory of God and the Firmament sheweth forth his Handy-work But they speak nothing of the Fall of the Restitution by Christ of the Mystery of the Trinity and those glorious Representations that are now made of God in the Scriptures and therefore there was a necessity in this kind to repair the Defects of Nature 2. To satisfy the Desires of Nature There are two Things that render us unsatisfied with the Light of Nature An unsatiable Desire of Knowledg in the Soul and a Trouble of Heart about Misery Sin and Death 1. An unsatiable Desire of more Knowledg and full Satisfaction concerning God and the way to enjoy him Reason you know is the Property and Excellency of Man and his Privilege above the Beasts now Reason desires to replenish it self with Knowledg and Perfection in its Kind The Stomach no more desires true Food for Sustenance than a Man doth Knowledg Man that is born to know hath a strong desire to it and delight in it when it is increased This was Adam's Bait in Paradise Gen. 3.6 The Tree was good for Food and pleasant to the Eyes and a Tree to be desired to make one wise And it is a mighty Delectation even to Man's natural Soul to view any Truth the Contemplation of it is a mighty rejoicing and delight therefore the Word of God may beget even in natural Men such a kind of Delectation Psal. 19.10 More to be desired are they than Gold yea than fine Gold sweeter also than the Hony and the Hony-Comb They rejoice the Soul because they fill it with Light That there is such an impatient thirst and desire after more Knowledg than we have in our selves appears by the very Idolatry of the Gentiles they were unsatisfied with their own Thoughts they would know more and that was the Reason they were so ready to close with every Fancy that was offered to them As a Man that is very hungry and almost famished will fasten upon any Food that comes next to hand many times that which is most hurtful and noxious So Man being desirous of some more Knowledg concerning the Nature of God when he can meet with no other he fastens upon gross Superstitions and Fables whatever comes next to Hand Some outward Rule and Direction they will have a bad one rather than none at all out of a despair to find a better 2. As there is an impatient thirst and desire after Knowledg so there is a trouble in Conscience about Misery Death and Sin This Bondage is natural and we cannot be eased of it without some knowledg of a Means of Reconciliation Nature is full of Enquiries which way God will be pleased Micah 6.6 7. Wherewith shall I come before the Lord and bow my self before the high God shall I come before him with Burnt-Offerings with Calves of a Year Old Will the Lord be pleased with thousands of Rams or with ten thousands of Rivers of Oil Shall I give my First-born for my Transgression the Fruit of my Body for the Sin of my Soul What shall I do to pacify God this is the great Enquiry of Nature Nature knows that some Satisfaction must be given to offended Justice and until Conscience have a firm ground of Rest it will not be quiet This put the Heathens upon such barbarous Actions as giving the First-born for the Sin of their Soul And this made the Jews so unsatisfied they look'd no farther than the Sacrifice Heb. 9.9 In which were offered both Gifts and Sacrifices that could not make him that did the Service perfect as pertaining to the Conscience that is their Conscience had no firm ground of Satisfaction and Quiet by Sacrifices Therefore you shall see how God makes use of this Advantage this Dissatisfaction without some external Rule and the Knowledg of Means how to be reconciled Jer. 6.16 Thus saith the Lord 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 As if the Lord had said There is now a dissatisfaction a natural Bondage upon Man Now look to all the Religions in the World see where you can find rest for your Souls God leaves it upon that Issue and Determination These Things shew there must be some external Rule for guiding of the Creature It 's for God's Glory for the Safety of Religion to repair the Defects of Nature and to satisfy the Desires of Nature II. What is God's Word This is necessary to be cleared for the Question is not so much Whether God's Word be Truth as whether this or that be the Word of God or no This will be easily granted by every one that hath the sense of a Godhead that what God speaks must
then shall be that great Rendezvouz when the four Winds shall give up their Dead Then the Wicked shall be hearded they shall be bound up in Bundles as Straws and Sticks bound up together in a Bundle serve to set one another on Fire Mat. 13.40 41 42. Adulterers together and Drunkards together and Thieves together and so encrease one another's Torment So all the Godly shall meet in a Congregation and never be separated more You do not only groan and wait for it but the departed Saints also Rev. 6.9 10. I saw under the Altar the Souls of them that were slain for the Word of God and for the Testimony which they held And they cried with a loud Voice saying How long O Lord Holy and True dost thou not judg and avenge our Blood on them that dwell on the Earth As in a Wreck those that get first to Shore are longing for and looking for their Companions This is the Communion between us and Saints departed they long for our Company as we for theirs we praise God for them they groan for us we long and wait by joint desires for that happy Day Vse 3. It is an Engagement to the Churches of all parts to maintain a common intercourse one with another All maketh but one Body We should pray for them whom we have not seen in the Flesh Col. 2.2 and send relief to them as the Church at Antioch to Jerusalem when the Famine was foretold Acts 11. latter end And as God giveth Opportunities meet and consult for one another's welfare But the World is not ripe for this yet Vse 4. It giveth you assurance of the continuance of the Ministry as long as the World continueth As long as the World continueth there are Elect to be gathered 2 Pet. 3.9 The Lord is not slack concerning his Promise as some Men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to Repentance The Ship tarrieth till all the Passengers be taken in and then they lanch out into the Deep The great Aim of Christ in keeping up the World is to make his Body compleat and as long as the Elect are to be gathered the Ministry is to continue Ephes. 4.11 12. He gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the Work of the Ministry for the edifying of the Body of Christ. The Workmen are not dismissed till the House be built Secondly Understand it singly and severally that they may be made perfect in one that is that there may be a perfect Oneness between Member and Member of Christ's Body or a brotherly Affection which one Member hath to another Observe No less Vnion will content Christ but what is perfect This was the Aim of his Prayers then strive for it wait for it 1. Strive for it 1 Cor. 1.10 Now I beseech you Brethren by the Name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joined together in the same Mind and in the same Judgment We should all strive together as if we had but one Scope one Interest one Heart We should grow up to this Perfection more and more Oh what Conscience should we make of keeping the Unity of the Spirit in the Bond of Peace If we are not one in Opinion yet we should have one Aim and Scope Let us concur in one Object and Rule and as far as we have attained to the knowledg of it let us walk together 2. Wait for it The Perfection of our Communion is in Life Eternal Here it is begun we are growing to the perfect Day Prov. 4.18 The Path of the Just is at the shining Light that shineth more and more to the perfect day Ibi Lutherus Zuinglius optime conveniunt We are going thither where Hooper and Ridley Luther and Zuinglius shall be of a Mind In Heaven they are all of one Mind one Heart one Emploiment there is neither Pride nor Ignorance nor Factions to divide us but all agree in one Comfort II. The End as to the World their Conviction That the World may know that thou hast sent me and that thou hast loved them as thou hast loved me When is the World convinced and how I shall answer both together in part here and fully hereafter 1. In part here by Christ's being and working in them by the Life of Christ appearing in their Conversations 2. Fully and finally at the last Judgment by the Glory put upon them The Reprobate World shall know to their cost when they shall see them invested with such Glory that they were the Darlings of God But of what shall the World be convinced Of Christ's Mission and the Saints Privileges that Christ was authorized by God as the Doctor of the Church and the Saints are dearly beloved of God Observe There are two things God is tender of and two things the World is ignorant of his Truth and his Saints 1. God prizeth these above all things 1. His Gospel and therefore would have the World convinced that Christ was sent as a Messenger from the Bosom of God 2. His Saints and therefore he would have them convinced of his Love to them and that he hath taken them into his Protection as he did the Person of Christ. What should People regard but these two especially since God hath put his little Ones to Nurse and bid them be wise to learn his Truths 2. The World is most ignorant of these two Of the Divine Authority of the Gospel and therefore they slight it and refuse it as much as they do And of the dearness of his Saints therefore they persecute and molest them and use them hardly The World may be well called Darkness Ephes. 5.8 because they are ignorant of two things which do most concern them But let us speak more particularly of that wonderful and mysterious Expression That thou hast loved them as thou hast loved me Observe three things 1. That God loveth Christ. 2. That God loveth the Saints as he loved Christ. 3. That Christ would have the World know so much and be convinced of it 1. Observe That God loveth Christ as the first Object of his Love This is my beloved Son in whom I am well-pleased Mat. 3.17 He is his dear Son Col. 1.13 Who hath delivered us from the Power of Darkness and hath translated us into the Kingdom of his dear Son God saw all the Works of his Hands that they were Good He delighteth in the Creatures much more in his Son He loveth Christ as God and as Mediator as God-Man 1. As God so he is primâ—m amabile the first Object of his Love as his own express Image that represents his Attributes exactly He is the First Son the Natural Son as we are Adopted Ones and so his Soul taketh an infinite contentment in Christ
2. They that begin their Happiness here nâ—â—e it their study to know Christ. John 17.3 This is Life Eternal to know thee the only â—â—ue God and Jesus Christ whom thou hast sent there is the Foundation and the beginning of it Study Christ in his Natures Person Offices this is fit Work for Saints Saith Moses Exod. 33.18 Shew me thy Glory 1. It is an Increasing Light but to the Wicked it is a growing Darkness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outer Darkness Mat. 25.30 there they are held in Chains of Darkness you love Darkness better than Light and you shall have Darkness enough one Day Now there is a thick Curtain and Vail drawn between you and Christ and hereafter there will be a deep Gulph but our work in Heaven is to behold Christ's Glory Can a Man look for it and not follow on to know the Lord None shall have a fight of Christ hereafter that do not know him now 2. It must be such a Light as carries proportion with the Light of Glory that is an Affective transforming Light 1. An Affective Light Many may study to warm the Brain but not the Heart Rom. 2.20 Which hast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Form of Knowledg and of the Truth in the Law They may discourse more exactly than a good Christian have a Map and Model of Truth in the Brain they dig in the Mines of Knowledg that Christians may have the Gold Do you see him with any Affection Do you strive above all things to see his Face Psal. 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the House of the Lord all the days of my Life to behold the Beauty of the Lord and to enquire in his Temple It is David's Vnicum Moses Ravishment when he saw God's back Parts Exod. 34.9 If now I have found Grace in thy sight O Lord let my Lord I pray thee go amongst us That is one effect of the sight of God a Man would not be without his Company I pray thee go amongst us As Absolom said 2 Sam. 14.32 Come hither that I may send thee to the King to say Wherefore am I come from Geshur It had been good for me to have been there still now therefore let me see the King's Face and if there be any iniquity in me let him kill me as if he should say let him kill me rather than deny me the King's Face Prize this above all the World Psal. 4.6 7. Lord lift thou up the Light of thy Countenance upon us Thou hast put Gladness in my Heart more than in the time that their Corn and their Wine increased Psal. 80.3 Cause thy Face to shine and we shall be saved 2. It is Transforming 2 Cor. 3.18 We all with open Face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. Light and Grace do always go together It is such a looking upon Christ as Laban's Sheep looked upon the peeled Rods in the Gutter it maketh us more like Christ. Sight worketh upon the Imagination in Brute Beasts Shall not the Eye of Faith be more strong to change than Natural Imagination A bare empty Contemplation will do you no good those that find themselves to be the Old Man still let them have never so much Knowledg it is no sign of Grace nor of an Interest in Glory Vse 3. Let the foresight of this glorious Estate wean thee from all inordinate Affections to Humane and Earthly Glory There is the Lust of the Eyes 1 John 2.16 By the Eyes we fire our Hearts Doth a stately glorious House allure thee What is this to Heaven the Palace of God and the Mansion of Blessed Spirits Do glorious Garments and Apparel bewitch thee What is this to our Robes of Righteousness and those Garments of Salvation wherewith the Saints shall be cloathed in the Day of the Manifestation of the Sons of God Doth the Face of Earthly Majesty astonish thee What will it be to behold the Lord Jesus in all his Majesty and Glory As the Sun puts out the Candle so should the fore-thought of these Excellencies extinguish in us carnal Desire and dissolve the Inchantment that would otherwise bewitch our Souls and make us impatient under the Cross. Beware of the Vanity of the Eye if it be consecrated to behold Christ's Glory Fifthly The next thing is the Reason of all this the Father's Eternal Love to Christ and in Christ to us For thou hast loved me before the Foundation of the World that is from all Eternity as the Phrase is often used in this sense in Scripture But how was Christ loved from all Eternity I Answer Partly as 〈◊〉 Eternal Son of God Prov. 8. from 21 to verse 30. before the Mountains were setled before the Hills were brought forth Partly as Mediator designed from all Eternity and so loved before the Foundation of the World as he was slain before the Foundation of the World Rev. 13.8 Christ was our Mediator from all Eternâ—â—â—y not only before we were born but before ever he came in the Flesh. To the Eyâ— of God all things are present nothing is past nothing is to come But why is this made a Reason I Answer It is a Reason 1. Of the last Clause the Glory given to Christ is a Fruit and Evidence of God's Eternal Love to him as Mediator for so he is considered here for what-ever was given to Christ was given to him as Mediator for to the Divine Nature nothing can be given tho the Father be the Fountain of the Godhead yet he is not so properly said to give Glory to Christ as God because he loved him 2. Of the whole Verse and so you may conceive it either thus that he improved his whole Interest in the Father conjuring him by his Infinite and Eternal Love or rather from Love to himself inferreth Love to us thou hast loved me and them in me for we also are loved before the Foundation of the World Mat. 25.34 Come ye blessed of my Father inherit a Kingdom prepared for you before the Foundation of the World The Point to be discussed is The Eternity of God's Love to Christ and in Christ to us 1. The Eternity of God's Love to Christ as God as his Son the Love of Parents to Children is but a shadow of it We are Finite so are our Affections As his Image Heb. 1.3 Who is the Brightness of his Glory and the express Image of his Person Likeness is the Ground of Love God loves Christ not only as like him but as being of the same Essence with himself 1 John 5.7 For there are Three that bear Record in Heaven the Father the Word and the Holy Ghost and these Three are One. There is no created Instance to answer it all that we love are without us but Christ is of the same Essence with God Then
their Deeds were Evil. Man is in love with his own Misery when we should hate Sins we hate the Light that discovereth them an Ignorant People love a Sottish Ministry the Faithful Witnesses are the World's Torment Rev. 11.10 These two Prophets tormented them that dwelt on the Earth The World would fain lie down upon the Bed of Ease and sleep Light is troublesome to sore Eyes Ignorant Priests are the People's Idols the Blind lead the Blind and they both fall into the Ditch They do not only err in their Minds but err in their Hearts the one is sad the other worse It is Evil that we do not know it is doubly Evil that we desire not to know Job 21.14 Therefore they say unto God Depart from us for we desire not the knowledg of thy ways Spiritual Blindness is worse than Bodily When Elymas was striken blind he desired some-body to lead him by the Hand Acts 13.11 We count it our Happiness to have fit Guides but in Spiritual Blindness it is quite otherwise we cannot endure a faithful Guide The Prophets prophesy Lies and the People love to have it so Blind People are all for blind Guides Vse 1. Let it set God clear He loveth to have it so When he cometh to Judgment the Books shall be opened Rev. 20.12 We are apt to quarrel his Justice for leaving so great a part of the World in the dark Remember he is aforehand with Means and they love the state they are in God leaveth no Man without a sufficient Conviction and Witness of himself Vse 2. Let sottish Men know that God is not all Mercy and all Hony Usually our Desires transform God into that shape which we fancy A Libertine would have God all Mercy and all Patience because he desires him to be so Affections make Opinions Psal. 50.21 Thou thoughtest that I was altogether such an one as thy self But be not deceived to the blind World God will be severe but just Isa. 27.11 It is a People of no understanding therefore he that made them will not have mercy on them and he that formed them will shew them no favour Ignorance is fatal and deadly to the Heathens 2 Thess. 1.8 In flaming Fire taking Vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ. We pity them and say Poor ignorant Creatures We hate a Drunkard but we pity an Ignorant Man But God is very angry with them because he knoweth the wickedness of their Hearts how many Means they have withstood and how much Light they have abused God doth not measure Sins by the foulness of the Act but by the unkindness and ingratitude of it The Blind and the Lame are equally an abomination to the Lord to want Knowledg is as bad as to want Obedience it will be no excuse Object Ay but they have good meanings and surely God will not deal in Justice and rigor with them we are ignorant but our Heart is good Answ. Prov. 19.21 Without Knowledg the Heart is not good Ignorance is so far from being the Mother of Devotion as the Papists say that it is the great hindrance of it Simple Credulity may be more awful and scrupulous as Men in the Night have many Fears but God loveth rational Service not blind Obedience 1 Chron. 28.9 And thou Solomon my Son know thou the God of thy Father and serve him with a perfect Heart and a willing Mind Worship without Knowledg is but a blind Guess and loose Aim as Christ reproveth the Samaritans for worshipping they knew not what John 4.22 Certainly we are not so sensible of the danger of Ignorance as we should be Men live sensually and die sottishly and then perish eternally they live by guess at best and some devout Aims and when they come to die they die guess in a doubtful uncertain way like Men that leap over a deep Gulph blindfold they know not where their Feet shall light 2. Observe That God is not only merciful but just in the reward of the Godly or glorifying the Elect. Christ is praying and arguing for Heavenly Glory and he giveth God the Title of Righteous Father You shall see all your Privileges are made to come from Righteousness Pardon of Sins which is one of the freest Acts of God and wherein he discovereth most of his Mercy 1 John 1.9 If we confess our Sins he is faithful and just to forgive us our Sins and cleanse us from all Vnrighteousness This is the Mystery of Divine Grace So also for Eternal Rewards 2 Thess. 1.6 7. Seeing it is a righteous thing with God to recompense Tribulation to them that trouble you You will think that it is righteous indeed that God should punish the Wicked but read on but to you who are troubled rest with us when the Lord Jesus shall be revealed c. But how is God's Righteousness and Justice interested in our Rewards 1. Partly it is engaged by Christ's Merit Tho to us it be mere Grace yet as to Christ it is just Christ's Satisfaction being equivalent to the violation of God's Majesty and therefore it is just to pardon us It is just for the Creditor to forgive the Debtor when the Surety hath paid So Christ's Blood it is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransom but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Price It is just with God to glorify us Christ's Righteousness giveth us a Right This Reason you have Rom. 3.24 25 26. Being justified freely by his Grace through the Redemption that is in Jesus 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 may be just and the Justifier of him that believeth in Jesus God being satisfied by Christ can be gracious to the Creature without disparagement to his Justice The Mediator interposeth his Satisfaction is accepted This was that the wise Men of all Times busied themselves in How God could do good to the Creature without disparagement to his Justice But all their Devices were frustrate Christ alone bringeth the Blood to the Mercy-Seat 2. God is fast bound by his own Promise James 1.12 Blessed is the Man that endureth Temptation for when he is tried he shall receive the Crown of Life which the Lord hath promised to them that love him And it is a part of Justice to make good his Word Promittendo se facit debitorem The Qualification being supposed we may challenge him upon it Psal. 119.49 Remember thy Word unto thy Servant upon which thou hast caused me to hope He biddeth us put him in remembrance he hath drawn us to these Hopes 2 Tim. 4.8 Henceforth there is laid up for me a Crown of Righteousness which the Lord the Righteous Judg shall give me at that day and not to me only but unto all them also that
men know not God nor Christ nor the things of the Spirit it is a sottish people of no understanding Isa. 27.11 And generally the fear of the Lord giveth a good understanding Psal. 111.10 A blunt Iron that is red hot will pierce further into a board than a sharp Tool that is cold Love to God inlivens our notions of God and Christ and the world to come and perfects them but then 't is true that carnal men may be well stocked with literal knowledg they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2.20 A form of the knowledg of the law But they have not those piercing Apprehensions and Heart-warming thoughts of danger duty and Blessedness as the spiritual man hath the lively light of the spirit leaveth a greater power and impression upon the heart than this cold knowledg doth or can do Some carnal men may have more of the Notions Words Forms Methods than the unlearned Saints have but they want the Thing these were made for they may dress the meat as Cooks but the Godly feed on it and digest it and are most capable savingly to understand the things concerning the spiritual life 2. The next act of the mind is cogitation and so they are said to mind the things of the flesh whose hearts are continually haunted and exercised with carnal thoughts or thoughts about sensual worldly and earthly Things To make this evident let me tell you there are Three Sorts of Thoughts exprest by Three distinct Words in Scripture 1. There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discourses and Reasonings 2. There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 musings or imaginations 3. There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devices all these Ways doth the Flesh or Spirit bewray it â—elf 1. Sometimes in our Discourses Debates and Reasonings The spirit is seen in debating with our selves about our eternal condition Acts 16.14 She attended to the things that were spoken That is weighed them in her mind And Luke 2.19 Mary pondered them in her heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compared thought with thought Rom. 8.31 What shall we say to these things Now the fleshly minding is seen partly in justling out these thoughts and opposing these Discourses of the mind that we have no profit by them and partly by filling and stuffing the mind with carnal thoughts and discourses that there is no room for better things 2 Pet. 2.14 An heart they have exercised with covetous practices Their hearts are always busied with low carnal and base thoughts Therefore 't is said The heart of the wicked is nothing worth Prov. 10.20 All the debates and discourses of their minds are of no value and tend to no serious and profitable use 2. Musings admiring their excellency and blessing and applauding themselves in what they have and hope for in the World Dan. 4.30 Is not this great Babel that I have built for the house of the kingdom by the might of my power and for the honour of my majesty And Psal. 144.15 Happy is the people that is in such a case This self-blessing is a sign of carnal minding They never set their minds a work upon spiritual and heavenly things Surely one that believeth Heaven and looketh for Heaven and longeth for Heaven will be thinking of it Shall an ambitious man find such a savour in thoughts of preferment a covetous man in the thoughts of wealth and riches a vain-glorious man in the ecchoes and supposition of applause the voluptuous man in revellings and eating and drinking so that his heart is always in the house of mirth the unclean person in personating the pleasure of sin by imaginations Matth. 5.28 an envious man in thoughts of revenge and shall not a spiritual disposition discover its self in our musings Faith and Hope will send the thoughts as Spies into the land of promise Heb. 1.1 Love will be thinking on the Object loved The Treasures will take up the mind and heart Mat. 6.21 Can a man love God and Christ and never think of them Our pleasant musings should be regarded A Third sort of Thoughts are 3. Counsels and Contrivances or Devices Rom 13.14 Make no provision for the flesh to fulfil the lusts thereof They wholly bend their minds how to compass their worldly ends and how to advance themselves in the world carking and caring for these Things but God is not in all their thoughts Psal. 10.4 Care not whether God be pleased or displeased honoured and glorified or dishonoured nor how to come to injoy him and carry on the spiritual life with more success and assure their interest in eternal happiness The spiritual life is not a thing of hap-hazard and peradventure but to be carried on with contrivance and heedfulness ponder the path of thy feet Prov. 4.26 Now men imploy their Time and Wit upon other projects than how to mortifie sin or perfect holiness in the fear of God Thus Thoughts being the first issues of the mind discover the temper of it Those that are after the flesh are thorough and true to their principle they can freely imploy their minds about things which are agreeable to their constitution of soul and can hardly take them off for any serious and grave purpose they do most readily and delightfully entertain these Thoughts mind the Worlds Weeks Years Days but never find leasure or time to mind life to come They never shut the door against vain Thoughts but thoughts of God Christ and Heaven and Hell sin and holiness what strangers are they And when they rush in upon us are thrust forth as unwelcome guests Any thing relating to the flesh is pleasing and welcome but how to get our hearts washed and cleansed by the Blood or Spirit of Christ is not regarded by them how to be more holy to be at peace with God to keep that peace unbroken by an uniform course of obedience this is not thought of nor discoursed of in the mind nor the happiness mused on nor our care and contrivance imployed about it 2. The word also compriseth the will and affections desires purposes choices what we now read mind is in other translations savour the vulgar reads Sapiunt Erasmus reads Curant valla sentiant have a sense or gust so in these things we translate it savour Mat. 16.33 Thou savourest not the things that be of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We translate it elsewhere Col. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Set your affections upon things above and not on things on earth But the Word as it standeth in our Translation will bear it for when men men say they have a mind to it Neh. 4.6 We built the Wall for the people had a mind to the work So here 't is true of the carnal minding and the spiritual minding the relish and tast which is in the will and affections floweth from the apprehension of the mind we relish and delight in objects suitable to that nature which we
he is the universal King that hath an Absolute and Supream Authority therefore must be the judge of the World 1. For wisdom and understanding it is in Christ twofold Divine and Humane for each nature hath its proper wisdom belonging to it As Christ is God his wisdom and his understanding is Infinite as it is said in the Psalms and so by one act of understanding he knows all things that are have been yea that shall be or may be He knows all things that shall be in his own Decree And all things that may be by his Divine Power and Alsufficiency They are all before him naked as the Apostle inters Heb. 4.13 Cut down as it were by the chin-bone As when we cut down a Beast by the chin-bone and divine his Body we may see all things within him so all things are naked and open to God We know things successively God knows them all at once If a man were to read a Book he must go from line to line or from page to page but Gods knowledg is just such a thing as if a man should see through a Book by one act of his mind by one view could know all that was contained in that book by one glance of his Eye Well this is his divine wisdom For his Humane wisdom that cannot be equal to this for a Finite Nature is not capable of an Infinite Understanding But yet his humane wisdom is such as doth far exceed the knowledge of all Men and Angels When Christ was upon Earth though the forms of things could not but successively come into his mind as a man he must understand as men do in understanding because of the limited nature of the mind and understanding yet then he could know whatever he would to whatsoever thing he did apply his mind he did presently understand it and that in a moment all things were presented to him So that he accurately knew the nature of things he had a mind to know you find upon all occasions he was not ignorant of the thoughts and hearts of men and when done never so secretly yet Christ knew them as when the woman came behind him and touched the hem of his Garment undiscernibly as she thought by a secret touch then saith Christ who touched me for vertue is passed from me Luke 8.45 Christ knew the touch of Faith knew the woman that came behind him and would not be seen And Mat. 9.3 4. When certain Pharisees said within themselves this man Blasphemes Within their hearts though they dursâ— not say it publiquely and Christ discovers their inward thoughts and turns out the very inside of their Souls So Mat. 12. Jesus knew their thoughts when they imagined that by Beelzebub the Prince of Devils he cast out Devils But more fully see that notable place which will set forth that no subtil devices we can use is sufficient to escape his knowledge John 2.24 25. When he was at Jerusalem at the Passover on the Feast day many believed in his Name when they saw the miracles which he did But Jesus did not commit himself unto them because he knew all men and needed not that any should testify of man For he knew what was in man Mark they are said to believe in Christ certainly their Faith was not pretended only but real though not a thorough faith not rooted in their souls though as yet they did not betray their insincerity But Jesus knew what was in man We cannot infallibly discern the truth and falshood of a profession before men discover themselves But all hypocrites are known to him long before they shew their hypocrisy And known how Not by a Conjectural but by a certain knowledge as being that knowledge that is from and by himself as God he do's infallibly know what is most secret in man even then when for the present we have but a Moral Sincerity and do not dissemble the Lord knows whether this is a true real and supernatural work for there may be a Moral where there is not a Supernatural Sincerity Now if the Lord Jesus was endowed with such an admirable wisdom and understanding even in the days of his flesh when he was capable of growing in wisdom as well as in stature Luk. 2. as his humane capacity was inlarged by degrees for he would in all things be like us except in sin what shall we think of Christ glorifyed when he comes in that stare in which he is now glorious in heaven When he comes to exercise this judgment certainly he shall bring an incomparable knowledge so far exceeding the manner and measure of all Creatures Men or Angels even as he is man But his infinite knowledge as he is God that chiefly shines forth in this work and therefore he is fit to judge for he can bring forth the secret things of darkness and the hidden counsels of the heart 1 Cor. 4.5 And shall despoil sinners of all their pretences and excuses and plainly and undeniably pluck off their disguises from them He knows all the Springs Motions hidden Counsels of the heart and secret things that move you and set you a work 2. For Justice and Righteousness An Incorrupt Judge he is that neither hath doth or can err in the Judgment As there is a double knowledge in Christ so there is also a double righteousness the one that belongs to him as God the other as man And both are exact and immutably perfect His Divine nature is holiness it self In Him there is light and no darkness at all 1 John 1.5 The least shadow of Injustice cannot be imagined in God for Gods holiness is his Being it is not a superadded Quality as it is in us The Quality may be lost yet the Being remain as in Angels holiness was a superadded Quality they had their Angelical being but lost their holiness and when Adam fell he lost that holiness and righteousness in which he was Created but yet he had his being But Gods holiness is his very Nature and Essence The holiness of God may be compared to a vessel that is all of pure Gold but the holiness of the Creature may be compared to a vessel of Wood and Earth that is only gilded the outside is God but the substance of the vessel is another thing Now in a vessel of pure Gold there the lustre and the substance is the same Our holiness is but gilding it may be worn out but Gods holiness is Gold he is holiness it self We cannot call a wise man wisdom We use the Concrete when we speak of men we say they are wise good holy but we use the Abstract of God God is Love Light Holiness Purity and Mercy it self which notes the inseparability of the Attribute from his Nature God is himself and God cannot deny himself Peter Martyr sets forth the holiness of God by this Comparison Take a Carpenter when he hath chalked and drawn his line when he goes and chops the Timber sometimes he
to say I have enough every degree of Grace is as desirable as that we have attained to and those whose Hearts God hath touched they earnestly desire more 5. All is too little to stand before the Lord and therefore none have any surplusage of Grace or more than will serve their own turn As in the gathering of Manna he that had much had nothing over If we consider the glorious and holy Presence of Christ we have all little enough Psa. 143.2 Enter not into Judgment with thy Servant Non dicit cum hostibus tuis sed cum servo tuo He doth not say O Lord enter not into Judgment with thine Enemies but enter not into Judgment with thy Servant 6. Every one is to be considered according to his advantages and opportunities of growth and improvement less may be sufficient to Salvation but not to them to whom more is given as they distinguish of a fundamental in se and quo ad nos God may accept of an implicit Faith in some but not in others so 't is true of Grace that rule Luk. 12.48 He that knew not and did things worthy of stripes shall be beaten with few stripes God may accept that from others which he will not from us and we are to be answerable for our means of growth we expect he should come sooner that rideth on horse-back than he that travelleth on foot and therefore we must not be contented with a bare competency but labour for abundance 7. The greatest Graces have many times the greatest Corruptions and Temptations to wrestle with God doth not call every one to such a tryal as he called Abraham but as Jacob drove as the little ones were able to bear so doth God proportion Temptations according to the measure of Grace and strength that every one hath and therefore he that hath most Grace hath but enough for that condition of life wherein God will exercise and try him 8. You may easily have too little you cannot have too much There are many come short none over you never read of any that had too much Faith too much of the Love of God and the fear of God In the Internals and Essentials of Religion there is no nimium a man may spend too much time in Praying and Hearing when it incroacheth upon other Duties but he cannot fear God too much with a filial fear or love God too much many love him too little and therefore are kept so doubtful all their dayes that they cannot tell whether they love God at all or no. 9. Because of that Conformity that should be between us and Christ who is our glorious Head and all the Heirs of Glory are destinated to be conformed to the First-born Rom. 8.24 chiefly in Grace Purity and Holiness indeed this cannot so full and exactly be 'till we see him as he is but the present sight that we have of him by Grace should make some change in us 2 Cor. 3.18 In Heaven we shall be holy harmless undefiled separate from sinners as he Heb. 7.26 above the reach of Temptations as he Joh. 10.30 Our vile Bodies shall be changed Phil. 3.21 and both Soul and Body conformed to that glorious Estate as he Rom. 6.9 but it must be begun here the very hopes of it should put us upon purifying our selves 1 Joh. 3.3 He that hath this hope in him purifieth himself as Christ is pure You are to do so that there may be some proportion between Head and Members 10. Because a little Grace is not so honourable to God John 15.8 Herein is my Father glorified in that ye bring forth much fruit and Phil. 1.11 Being filled with the fruits of Righteousness which are by Jesus Christ unto the glory and praise of God 2 Pet. 1.8 If these things be in you and abound you shall not be barren or unfruitful in the Knowledge of Christ. 'T is not a naked and empty Profession 't is not sleepy habits or a little Grace but when Grace hath a deep power and soveraignty over our Hearts and Lives that bringeth God into request and commendeth him to the Consciences of men The Knowledge of Christ is reproached as a low Institution by carnal men but to the truly wise no such excellent and noble Spirits as they that are bred up under him 1 VSE Of Reproof to those that think we make more ado than needeth When we press men to a constant watchfulness and serious diligence in the spiritual Life no wonder that every sleight thing seemeth enough so the foolish Virgins Give us of your Oyl the wise Virgins are more cautious their saying is Not so lest there be not enough for us and you What thoughts have you of Christ when you think every sleight Preparation enough for him what sense of the world to come when you do so little in order to it what is it that you call Grace that you do so easily come by it and maintain it upon such cheap terms Surely men have no sense of the End or else mistake the Way that think so little will serve the turn Indeed a little in the world will serve the turn if men had sober and moderate desires and did not increase their necessities by the largeness of their affections A man may have Estate enough for ten men yea twenty men and yet not be satisfied but the best hath scarce Grace enough for one but alas how soon are men satisfied such is their indifferency about spiritual things instead of hungering and thirsting after Righteousness a little or none contents them here only they are for Sobriety and Moderation all is too much and too easily passed over that seemeth to awaken them to a lively sense of that Religion they do profess Christ saith Except your Righteousness exceed the Righteousness of the Scribes and Pharisees you cannot enter into the Kingdom of Heaven Matth. 5.20 What do ye more than they And Luk. 11.24 Strive to enter in at the streight gate They cannot endure that Christs Authority should be urged upon the Conscience can you hope to be saved upon easier terms without all this ado a little time will determine whose word shall stand Gods or yours you cannot do too much as long as you do but what God bids you Certainly if you judge by that Rule which God hath given to try by no man on earth is as good as he should be and he that is best is too bad and he that doth most cometh unspeakably short of what he should do All the holy ones of God complain of their naughty Hearts that they cannot do the things that they would they groan under the Body of Death and cry out Oh wretched man that I am who shall deliver me from this Body of Death And will they then obtrude this sorry perfunctory Obedience upon God as a full satisfaction of his Gospel-law 2. It is to Reprove those that think they have Grace enough to bring them to Heaven Now they may
that his Labour may answer his great Work and Trust and his Rest may not infringe his Labour but help it Our first Care should be of Labour for Man in this World is born to labour Here is not the Place of his Rest and Recompence but of his Exercise and Tryal Rest is but for Labour therefore doth he rest that he may be refreshed for his Labour Six dayes are given in the Law to labour but One to rest and that Rest is not Carnal but Holy and to be improved for our main Duties Adam in Innocency was not made for Idleness Moses telleth us That God put him into the Garden to dress it That Happiness we partook of then was consistent enough with our Work He that looketh upon the Beauty of the Sun may easily collect that God lighted not such a bright Torch for Man to sleep by or to pass over his dayes in Ease and Idleness The Law that was given Man to labour remained after Sin yea Sin brought Grievousness and Burthen to it So what was a Law before is turned into a Punishment now For God told Adam That in the Sweat of his Brow he should eat his Bread In the whole course of Nature nothing is idle the Sun and Stars do perpetually move and roll up and down the Earth bringeth forth Fruit the Seas have their Ebbings and Flowings and the Rivers their Courses the Angels are described with Wings as ready to fulfill God's Commandment and run to do his Pleasure 'T were an unworthy thing among so many Examples and Patterns of Diligence for Man alone to be idle In the least Creatures God hath taught us as by the Ant or Pismire Prov. 6.6 Go to the Ant thou Sluggard Now as all Men must labour so chiefly a Christian. The Scripture compareth our Life to a Journey which is a constant Motion till it be accomplished to Threshing which is the painfullest Part of Husbandry yea to a Warfare when the Enemy is at Hand ready to fight We are alwayes to Watch and Pray If our Enemy did not alarum us yet our Master will call us to an Account for what we have done And consider the danger of Negligence It befalleth to the Idle and Negligent as those that came after the Camp in the Wilderness Amaleck smote the Weak and the Feeble in the Rear Yea God himself will be angry with us The idle and sloathful Servant is cast into utter Darkness the Foolish Virgins are shut out If God by his Prophets curseth them whom he imployeth to execute his Judgments Cursed is he that doth the Work of the Lord negligently what will become of them that are negligent in working out their own Salvation Horses grow resty if they be not used and impatient of a Burden So all goes to wrack in the Soul if we are idle We should profit when we look on the Field of the Sluggard Prov. 23.30 31 34. So will my Soul be if I let it alone Oh then shake off your Sloath be not alwayes resolving never beginning the Heavenly Course Nothing can be gotten nothing kept nothing to be enjoyed without Industry The Saints in Heaven are not idle but are alwayes lauding and praising and glorifying of God for evermore SERMON XVII MATTH XXV v. 30. And cast ye the unprofitable Servant into utter Darkness there shall be weeping and gnashing of Teeth IN these words is the positive Part of the Sentence the Master doth not only take away the Talent but condemneth him to Eternal Torments In them take notice 1. Of the Reason of the Punishment and then 2. The Punishment it self 1. The Reason of the Punishment is represented in the Notion and Character by which the Party sentenced is expressed The unprofitable Servant The word Vnprofitable is sometimes used in a larger and sometimes in a stricter Sense In a larger Sense 't is used for him that deserveth no Reward so 't is said Luk. 17.10 We are unprofitable Servants Sometimes more strictly and properly for the Idle and the Negligent for them that do not their Duty and make no Improvement of their Gifts So 't is taken here and in many other Places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cast ye the unprofitable Servant 2. The Punishment its self is represented by two Notions First 'T is dismal Cast him into utter Darkness Secondly 'T is doleful There shall be weeping and gnashing of Teeth 1. Dismal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 'T is Doleful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes Hell is expressed by one of these Notions as Matth. 13.42 He will cast the Tares into a Furnace of Fire there shall be weeping and gnashing of Teeth So Matth. 24.51 He shall cut him asunder and appoint him his Portion with Hypocrites where shall be weeping and gnashing of Teeth 'T is notable that is the Punishment of the Luxurious Servant that did eat and drink with the Drunken and beat his Fellow-Servants and here the Vnprofitable Servant is threatned with the same though he was not riotous but negligent Sometimes by both together as Matth. 8.11 12. The Children of the Kingdom shall be cast into utter Darkness there shall be weeping and gnashing of Teeth And Matth. 22.13 Take him away and cast him into utter Darkness there shall be weeping and gnashing of Teeth Now let us First consider the Punishment as 't is dismal Cast him into utter Darkness There are two Terms to be explained Darkness and Vtter Darkness 1. Darkness Heaven is set forth by Light and Hell by Darkness The Inheritance of the Saints is called an Inheritance in Light Col. 1.12 because that is an Estate full of Knowledge for there we see God face to face 1 Cor. 13.12 an Estate full of Joy and Comfort Psal. 16.11 an Estate full of Brightness and Glory Dan. 12.3 They shall shine as the Brightness of the Firmament and as the Stars for ever and ever Matth. 13.43 The Righteous shall shine as the Sun in the Kingdom of Heaven How base soever the Children of God appear in this World in the World to come they shall be wonderful Glorious Now the opposite State of this is set forth by Darkness as the fallen Angels are said to be held in Chains of Darkness 2 Pet. 2.4 or as Jude hath it in Chains under Darkness Jude 6. Hell is compared to a Prison or Dungeon 1 Pet. 3.19 So Christ speaketh of Hell as the Prison wherein damned Spirits are held in a wretched and comfortless Estate in a State most remote from Joy and Blessedness 2. 'T is called utter Darkness either because their Prisons or Dungeons were out of the City as appeareth Act. 12.10 or because they shall be shut from the Feast or Rooms of Entertainment Their Feasts were usually kept by Night Suppers and not Dinners and then celebrated with a great many Lamps and Candles or Torches Now those that were not only shut out from those Rooms of Entertainment but cast into Dungeons were left in a comfortless Condition That 't
any mixture of Errors that have any considerable Influence upon the main of Religion Others are in that Communion in which those Doctrines are as yet taught that are indeed necessary to Salvation but many things are added which are indeed pernicious and dangerous in their own nature So that if a Man should possibly be saved in that Profession he is saved as by Fire 1 Cor. 3.13 And 't is a strange escape as if one had Poyson mingled among his Meat the goodness of his Digestion and strength of Nature might work it out but the Man runneth a great hazard As the Papists acknowledge Christ for the Redeemer and Mediatour between God and Men They own his two Natures and Satisfaction though they mingle Doctrines that strangely weaken these Foundations The Turks deny not Christ to be a great Prophet but they deny him to be the Son of God and the Saviour of the World and the Redeemer of Mankind and wickedly prefer their false Prophet before him The Jews confess there was a Iâ—sus the Son of Mary that gave out himself in their Country of Judea to be the Messiah and gathered Disciples who from him are called Christians But they call him an Impostor question all the Miracles done by him as done by the Power of the Devil Now all these shall be judged by the Gospel which is so proudly and obstinately rejected by them The Spirit shall convince the World of Sin because they believe not in me Joh. 16.9 he hath so proved himself to be the Christ the Son of God the great Prophet and true Messiah that their rejecting and not believing in him and his Testimony will be found to be a great and damning Sin both in its self and as it bindeth their other Sins upon them however their Judgment shall be lighter or heavier according to the diversity of their Offence and the invincible Prejudices they lie under The Corrupters of the Christian Religion because they have perverted the Truth of the Gospel to serve their Interests Ambition Avarice or any Humane Passion their Doom will be exceeding great 2 Thess. 2.10 11 12. And with all Deceivableness of Vnrighteousness in them that perish because they received not the Love of the Truth that they might be saved And for this cause God shall send them strong Delusions that they should believe a Lie That thy all might be damned who believed not the Truth but had pleasure in Vnrighteousness To poyson Fountains was the highest way of Murther to royle the Waters of the Sanctuary to mangle Christ's Ordinances is a Crime of a high Nature The Jews that rejected Christ in so clear Light of Miracles Joh. 8.24 Christ saith If you believe not that I am he ye shall die in your Sins it maketh the Judgment the more heavy upon them Others to whom Christ is less perspicuously revealed shall have a more tolerable Judgment For the clearer the Revelation of the Truth is the more culpable is the Rejection or Contempt of it For there is no Man that heareth of Christ's Coming into the World suffering for Sinners and Rising again from the Dead and Ascending into Heaven but is bound more diligently to enquire into it and to receive and embrace this Truth Carnal Christians their Profession condemneth them They are inexcusable they deny in Works what in Word they seem to acknowledge 3. Some lived under the Legal Administration of the Covenant of Grace To whom two things are propounded 1. The Duty of the Law 2. Some Scriptures and obscure Beginnings of the Gospel They shall be judged according to that Administration they are under either for violating the Law or neglecting the Gospel or those first Dawnings of Grace which God offered to their View and Study Indeed the Law was more manifest but the Gospel was not so obscure but they might have understood it Therefore God will call them to an Account about keeping his Law by which who can be Justified Or whether by true Repentance they have fled to the Mercy of God which by divers wayes was then revealed to them and have owned the Messiah in his Types Psal. 145.2 Enter not into Judgment with thy Servant for in thy Sight shall no Man living be Justified Psal. 130.3 4. If thou shouldst mark Iniquities O Lord who shall stand But there is Forgiveness with thee that thou mayest be feared Which if not clear they shall be condemned not only for not keeping the Law but also for neglect of Grace Though their Unbelief and Impenitency be not so odious as theirs is that lived under a clearer Revelation yet a grievous Sin it was which will bring Judgment upon them 4. There are some that have no other Discovery of God but what they could make from the Courses of Nature and some Instincts of Conscience as meer Pagans The Apostle having told us of the Righteous Judgment of God Rom. 2.5 and how managed Vers. 6 7 8. and how aggravated the Jew first and then the Gentile he then concludeth Vers. 12. For as many as have sinned without the Law shall perish without the Law but as many as have sinned in the Law shall be judged by the Law That is the Jews as the other is to be understood of the Gentiles To whose notice no Fame of Christ or the Law of Moses could possibly come To perish without the Law is to be punished and Punishment followeth upon Condemnation and Condemnation is in this Judgment Therefore Pagans and Heathens that lived most remote from the Tydings of the Gospel and Divine Revelation must appear before Christ's Tribunal to be judged But by what Rule He telleth us Vers. 14 15. For whâ—n the Gentiles which have not the Law do by Nature the things contained in the Law these having not a Law are a Law to themselves Which shew the Work of the Law written upon their Hearts their Conscience also bearing Witness and their Thoughts thâ—m an while accusing or excusing one another They knew themselves to have sinned by that Rule by the natural Knowledge of God and some sense of their Duty impressed upon their Hearts Nature it self told them what was well or ill done The Law of Nature taught them their Duty and had some Affinity with the Law of Mâ—ses And the Course of God's Providence taught that God was placable which hath some Affinity with these Gospel Rudiments and first Strictures Therefore the Goodness and Long-suffering of God should lead them to Repentance Rom. 2.4 Surely then the Impenitency of the Jews will meet with an heavy Condemnation according to the Proportion of Clearness in their Revelation 5. Men of all Conditions high and low rich and poor mighty and powerful or weak and oppressed Kings Subjects Revel 20.12 I saw the Dead both small and great stand before God No Rank or Degree in the World can exempt us These Distinctions do not ouâ—-live Time they cease at the Graves Mouth there all stand upon the same Level and are
belongeth to them that are of full Age who by reason of use have their Senses exercised to discern both Good and Evil. 2. That Fundamentals in the Scripture are clear and certain God hath not left us in the dark but pointed out a clear way to Heaven of Faith and good Works Ephes. 2.10 We are his Workmanship created in Christ Jesus unto good Works which God hath before ordained that we should walk in them It is a disparagement to the Word to make it an uncertain Rule The Way to Heaven is beaten and we may observe the Track and Foot-prints of the Flock It is a good Observation of Chrysostom That the Saints do not complain of the darkness of the Scripture but of their own Hearts Open thou mine Eyes not make a new Law 3. These necessary Doctrines must be entertained without doubt and hesitancy It is dangerous when Foundation-stones lie loose We are pressed to stand fast in the Faith 1 Cor. 16.13 and to hold the Profession of it without wavering Heb. 16.23 Not to enquire after the Gods of the Nations Deut. 12.30 and Gal. 1.8 Though an Angel from Heaven should preach any other Doctrine to you than that which ye have heard let him be accursed The notion of new Light chiefly aimeth at undermining the old Doctrine of the Scriptures For the main of Religion a Man should be setled above doubt and contradiction Till we have certainty there cannot be Grace the Soul is not brought under the Power of Truth for things that are controversial have no efficacy and force The great hindrance of Saving-knowledg is that natural Atheism and those habituated Doubts which are found in the Heart 4. We must be zealous for lesser Truths when we have received them upon certain Grounds Every piece and parcel of Truth is precious a little Leaven of Error is dangerous Gal. 5.9 A little Leaven leaveneth the whole Lump Error fretteth like a Gangrene and grows still higher and higher Men think it is enough to be careful of Fundamentals all other Knowledg is but Scientia Oblectans for delight not safety Oh it is dangerous to stain the Understanding though you do not wound it There are Maculae and Vulnera Intellectûs It is dangerous to be wanton in Opinions that seem to be of a smaller concernment Men that play with Truth leave themselves open to more dangerous Errors Some say Fundamentals are few believe them and live well and you are saved This is as if a Man in building should be only careful to lay a good Foundation no matter for Roof Windows or Walls If a Man should untile your House and tell you the Foundation the main Butteresses are safe you would not be pleased Why should we be more careless in Spiritual Things 5. Take up no Practices nor Principles but upon full conviction This imposeth a necessity of often change or at least of frequent doubting Men do not search but act out of blind Obedience and then they are liable to seduction 1 Thess. 5.21 Prove all things hold fast that which is good It is a pertinacy not a constancy when I have no clear warrant A Christian should be able to give an answer to every Man that asketh him a reason of the Hope that is in him with meekness and fear 1 Pet. 3.15 otherwise we shall never be able to secure our Practices and Opinions against the Objections in our own Hearts and answer the Sophister in our own Bosoms 2. Observe That no Knowledg is sufficient to Life Eternal but the Knowledg of God and Christ. I am to prove 1. No other Knowledg is sufficient 2. How far this is enough for such an End and Purpose The Scripture asserts both for the words are exclusive and assertive there is no other Knowledg and this is sufficient 1. No other Knowledg is sufficient to Life Eternal I shall prove it by two Arguments 1. Out of Christ we cannot know God The Gentiles had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something that was known of God Rom. 1.19 20. which served to leave them without excuse but not to save their Souls The Apostle instanceth in such Attributes as are obvious but more terrible than comfortable as Eternity Power c. They had some loose thoughts of his Godhead and Power but no distinct view of his Essence that is reserved for the Scriptures The Scriptures are the Picture of Christ and Christ is the Image of the Father 2 Cor. 4.4 Lest the Light of the glorious Gospel of Christ who is the Image of God should shine upon them God never made out himself to the World in that latitude and greatness as he hath done to the World in Christ. In Christ's Person and Kingdom the Majesty of God is known in the Divine Power of his Operations the strength of God in the excellency of his Benefits the Love of God The wisest Heathens that had no other Glass than the Book of the Creatures whereby to dress up their Apprehensions could only see a first Cause a first Mover a Being of Beings some great Lord and Governor of the Order of the World whom they mightily transformed and misfigured in their Thoughts they knew nothing distinctly of Creation and Providence of the Nature of Worship which is necessary for whosoever is saved must not only know God's Essence but his Will for otherwise we shall but grope as the Heathens did Acts 17.27 That they should seek the Lord if haply they should feel after him and find him We cannot seek him to satisfaction 2. Without Christ no enjoying of God It must be such a Knowledg as bringeth God and the Soul together Now between us and him there is a great Gulph all gracious Commerce is broken off between God and the fallen Creature John 14.6 No Man cometh unto the Father but by me No free Trade unto Heaven but by Jacob's Ladder John 1.51 Hereafter you shall see Heaven open and the Angels of God ascending and descending upon the Son of Man There is no Access but by Christ and so no Salvation but by him Acts 4.12 Neither is there Salvation in any other for there is none other Name under Heaven given among Men whereby we must be saved In the fallen State of Man there is need of a Mediator in Innocency we might immediatly converse with God God loved his own Image What could a just and holy Man fear from a just and holy God But now that of God's Creatures we are made his Prisoners we can expect nothing of Mercy because he is just Guilty Nature presageth nothing but Evil. Rom. 1.32 Who knowing the Judgment of God that they which commit such things are worthy of death The great Question of the World is Wherewith shall I appease him to give his Justice content and satisfaction Mich. 6.8 In all the Inventions of Men they could never find out a sufficient Ransom to expiate Sin to reconcile God to sanctify humane Nature that we might have commerce with Heaven 2.
not without Success and Fruit. This Phrase Kept thy Word is very significant it implieth not only outward Hearing but Knowledg Mat. 13.23 He that receiveth the Seed into good Ground is he that heareth the Word and understandeth it c. Nay not only Knowledg but Assent and Believing embracing the Promises of the Gospel Luke 8.15 Having heard the Word keep it and bring forth Fruit with Patience Not only Assent but the Fruits of Love and Obedience 1 John 2.4 He that saith I know him and keepeth not his Commandments is a Liar and the Truth is not in him Not only single Obedience but constant Profession and Perseverance Prov. 16.20 My Son keep thy Father's Commandments and forsake not the Law of thy Mother They have not failed as Judas Now there is a twofold keeping of the Word a Legal keeping and Evangelical The Legal keeping is absolute and perfect Obedience if there be but the least failing Moses accuseth and condemneth you The Evangelical keeping is filial and sincere Obedience Those Imperfections Christ pardoneth when he looketh back and seeth many Errors and Defects in Life as long as we bewail Sin seek Remission strive to attain Perfection All the Commandments are accounted kept when that which is not done is pardoned Thy Word He doth not say my Word but thine He elsewhere referreth his Doctrine to the Father John 7.16 My Doctrine is not mine but his that sent me So here he mentioneth the Divine Authority of his Doctrine 1. Observ. Christ speaketh good of his People to his Father Satan is an Accuser he loveth to speak ill of Believers but Christ telleth his Father how his Lambs thrive It is a grief to your Advocate when he cannot speak well of you in Heaven and say They have kept thy Word I am glorified in them How grievous is it when your very Advocate is forced to be an Accuser Isa. 49.4 I have laboured in vain and spent my Strength for nought I have sent my Gospel and it doth no good it is Christ's complaint against the Obstinacy of the Jews Again whom will you imitate Christ or Satan To slander and accuse is the Devil's Property we should be more tender in divulging the Infirmities of the Saints it is the Devil's work Christ when he prayeth for his Enemies he mollifieth their Crime and softneth it with a gentle Interpretation Luke 23.34 Father forgive them they know not what they do Christ excuseth Satan accuseth 2. Observ. Again They have kept thy Word Christ speaketh good of them tho they had many failings The Disciples often miscarried were of weak Faith passionate when when they met with Disrepect Luke 9.54 Lord wilt thou that we command Fire to come down from Heaven and consume them But Christ returneth this general Issue They have kept thy Word So James 5.11 Ye have heard of the Patience of Job Yea and of his Impatience too when he cursed the Day of his Birth but the Spirit of God putteth a Finger on the Scar. It is a ground of Hope notwithstanding many Weaknesses and Failings Christ loveth not to upbraid us with Infirmities We commend with Exceptions and when we seem to praise we come in with a But like a Stab under the fifth Rib Yea we blast much Good with a little Evil as Flies only go to a sore place 3. Observ. It is the Duty of God's People to keep his Word It is the greatest Commendation Christ could give his Disciples They have kept thy Word Mark Christians It is not your Duty to hear the Word only but to keep it not to know the Word only but to keep it Rickets cause great Heads and weak Feet We are not only to dispute of the Word and talk of it but to keep it We must neither be all Ear nor all Head nor all Tongue but the Feet must be exercised Now what is it to keep the Word We are said to keep it when we watch over it that it be not lost by our selves nor taken away by others It noteth three things that it must be impressed on our Hearts expressed in our Lives retained in our Conversations 1. To keep the Word is to feel the Force of it in our Hearts that our Hearts may be more bent and set towards God for else the Word is lost to our selves A Man may better his Knowledg by the Word but yet he doth not keep it nor feel the Virtue and Force of it The Brains may be warmed when the Heart is not and we may keep the Notion when the Motion is gone and lost Oh consider We know God as we love him we know him aright when we know him as we are known he knoweth us to love us to chuse us to gain us to himself and to Christ. So should we know him for our Portion to have no rest till we have an Interest in Christ. 2. It must be expressed in our Life Luke 11.28 Blessed are they that hear the Word of God and keep it To keep the Law is to live according to the Prescript of it 3. There must be a Perseverance to retain it in our Conversations Rev. 3.18 Thou hast kept my Word and hast not denied my Name Do we thus keep the Word all dependeth on it John 14.15 If ye love me keep my Commandments Christ conjureth us by all the Love we bear to him Vers. 23. If any Man love me he will keep my Words and my Father will love him and we will come unto him and make our abode with him If there be any Faith in the Heart by which we esteem Christ we must not only keep it in Memory but keep it in Faith Do you honour him in your Lives Can we venture any thing to keep the Word when the World would take out Crown from us Vse We may know when Christ will speak good of us not when we hear and when we are taught but when we keep the Word yet this we must do understand and keep his Word not Customs not Traditions of Ancestors nor Fancies we must receive his Word as his Word 1 Thess. 2.13 For this cause thank we God without ceasing because when ye received the Word of God which ye heard of us ye received it not as the Word of Men but as it is in Truth the Word of God which effectually worketh also in you that believe SERMON X. JOHN XVII 7 Now they have known that all things whatsoever thou hast given me are of thee IN this Verse there is another Argument why he should be heard for the Apostles which may be taken either from the Towardliness of the Disciples or the Fidelity of Christ The one is implied in the other the Towardliness of the Apostles in discerning the Divine Nature and Mission of Christ the Fidelity of Christ in referring all to his Father they know it and I have taught it them for he urgeth not only their Proficiency they have known but his own Faithfulness he had glorified his
Grounds practise upon this Truth that Christ came out from God 3. Chuse out to your selves faithful Teachers such as Christ was delivering the Word with Authority and Faithfulness to God and Men such as do not seek their own things fear no Man's Face and come with the powerful Evidence and Demonstration of the Spirit And indeed Ministers should be careful to manifest themselves to the Consciences of those with whom they deal that they may have a Testimony of Christ speaking in them 1 Cor. 15.3 that he teacheth in and by them they should be assured of their Doctrine that Christ brought it out of his Father's Heart not speaking by rote like Parrots 1 John 1.1 That which was from the beginning which we have heard which we have seen with our Eyes which we have looked upon and our Hands have handled of the Word of Life that which our Hearts have felt that which we have not by rote nor by guess but by experience 1 Tim. 6.13 Jesus Christ witnessed before Pontius Pilate a good Confession 3. Observe Christ's gentleness in bearing with their Failings Now they have known It was a long time e're they could be gained to a sence of his Divine Power therefore he chargeth them with hardness of Heart Mark 6.52 They considered not the Miracle of the Loaves for their Hearts were hardned So Mark 8.17 Perceive ye not yet neither understand Have ye your Hearts yet hardned And now in his Intercession to his Father he mentioneth not their Hardness nor the obstinacy of their Prejudices nor their present Weakness but their Knowledg Now they know they have been obstinate but he covereth that at least doth but imply it How willing is Christ to spread a Garment on our Nakedness Past Sins shall not hurt us when they do not please us When a Man turneth from Grace to Sin then all his Righteousness is forgotten Ezek. 18.24 All his Righteousness that he hath done shall not be mentioned So he that turneth from Sin to Grace or from Grace to Grace ver 22. All his Transgressions that he hath committed they shall not be mentioned unto him it is all undone by Repentance and Reformation How do Men differ from Christ we upbraid Men with past Failings when they are repented of It is hard to put off the reproach of Youth when God maketh them Vessels of Mercy they will not suffer them to be Vessels of Honour Hi homines invideant mihi gratiam divinam As the elder Brother upbraideth the reformed Prodigal Luke 15.30 As soon as this thy Son was come which hath devoured thy Living with Harlots thou hast killed for him the fatted Calf This is an envious Disposition and cross to God you go about to take off the Robes of Honour which God hath put upon them and to dispoil them as the Spouse was of her Ornaments 4. Observe What is the chief Object of Faith to believe the divine Authority and Commission of Christ and that his Power to dispense Salvation to the Creatures was given him from his Father There is a world of Comfort in this The Father being first in order of the Persons is to be look'd upon as the offended Party and as the highest Judg. 1. He is to be look'd upon as the offended Party All Sin is against God Psal. 51.4 Against thee thee only have I sinned and done this Evil in thy sight He had offended Vriah abused Bathsheba the Injury was against them but the Sin against God against thee thee only This may be referred to all the Persons but it chiefly concerneth the first Person to whom we direct our Prayers and who is the Maker of the Law Christ the second Person satisfied for the breach of it It is against thee thee only Now this is our Comfort that our Guilt and Sin was not cast on Christ's Person without the Father without his privity and consent nay it is his own Plot and Design it was the Father's Counsel rather than the Creatures Desire So that we may quiet our Consciences by that Promise Isa. 43.25 I even I am be that blotteth out thy Transgressions for my own Names-sake God the Father would have you look to him as one that hath only to do in this Matter Sin is a grief to the Spirit it is a crucifying of Christ but in the last result of it it is an Offence to God the Father because it is a breach of his Law God is the Fountain of the Divinity yea all that is done to the other Persons redoundeth to the Father as our Saviour reasoneth He that despiseth me despiseth him that sent me 2. The Father is the highest Judg. All the Persons of the Godhead are coessential and coequal in Glory and Honour only in Oeconomy or Dispensation of Salvation the Father is to be look'd upon as Judg and Chief Man is the Debtor Christ the Surety and the Father the Judg before whose Tribunal the Satisfaction is to be made therefore Christ saith My Father is greater than I. And in the whole Work of our Redemption he is to be considered as a Superior therefore all the Addresses not only of the Creatures but of the Son of God himself are to his Father for Pardon as if it were not in his own single Power Luke 23.34 Father forgive them they know not what they do If it passeth with God the Father then the Business is ended So 1 John 2.1 Christ is said to be an Advocate with the Father as Supream in Court as the Advocate is beneath the Judg. So John 14.16 I will pray the Father and he shall give you the Comforter Pardon Comfort and Grace cometh from the Father It is true it is said Mat. 9.6 That the Son of Man hath Power on Earth to forgive Sins but it is by Commission from the Father as we shall see anon Well then the Father is the Supream Judg whatever passeth in his Name is valid and authoritative Now it is he that committed the Work of Redemption to Christ He is the Supream Judg Eli saith 1 Sam. 2.25 If one Man sinneth against another the Judg shall judg him but if a Man sin against the Lord who shall intreat for him The meaning is if one Man hath trespassed against another the Magistrate may take up the Controversy by executing Justice and causing the Delinquent to make Satisfaction to the Party offended but who shall state the Offence and compose the Difference between God and us The Sin is committed against the Judg himself the highest Judg from whom there is no Appeal no Satisfaction can be made by Mortal Men and no Person is fit to arbitrate the Difference Therefore God himself is pleased to find out a Remedy and in all that the Son did he hath a great hand and stroak in it The Father's Act is Authoritative and above Contradiction If he had not given us a Mediator out of his own Bosom we had for ever lain under the guilt and burden of
for their Author We come in God's stead to strike up a Bargain with you for your Souls this bindeth the Ear to Attention the Mind to Faith the Heart to Reverence the Will and Conscience to Obedience We are to entertain all the Doctrines of the Word without any suspence of Judgment and Contradiction We are to put to our Seal to Christ's Testimony John 3.33 He that hath received his Testimony hath set to his Seal that God is true Usually there is some privy Atheism in us we look upon the Gospel as a Golden Dream and well devised Fable This is properly Assent and should be soundly laid Lord thou wilt not fail thy poor Creatures if they venture their Souls on thy Word 3. The whole Word must be received In every Covenant there is a Precept as well as a Promise We maâ—â— the very form of it when we reflect on the Promise and neglect the Precept It is great Error in them that think that receiving of the Word is done when we apply the Promises as if nothing were needful to Salvation but to say I trust that my Sins are forgiven me in Christ. The Gospel hath not only Promises but Commands Conditions and Articles of the Covenant which are no less to be received than the Promises First receive the Commandment concerning Repentance and Conversion with a Resolution to cast thy self on Christ and then be of good confidence thy Sins shall be forgiven thee There is in Faith not only an Assent but Consent Assent to the Truth of God Consent to the Articles of the Covenant Assent to the Truth of the Contract Consent to the Terms and Affiance or confident waiting for the Promise all these are in Faith Hypocrites are said to receive the Word with Joy Luke 8.13 but they received only the Word of Promise with Joy It is pleasing to the Conscience to hear of Pardon of Sins Men may have vanishing fleeting Joys A Carnal Man would have God's Grace but he would have none of his Counsel 4. This must be received with all the Heart The Work of Faith is not confined to the Acts of the Understanding there are some Motions of the Heart Philip puts the Eunuch to this Tryal Acts 8.37 Believest thou with all thy Heart and he said I believe that Jesus Christ is the Son of God God is as careful of the Duty of the Gospel as of the Duty of the Law he that required that we should love him with all our Hearts hath also required that we should believe in him with all our Hearts he required the whole Heart in Love and he expecteth the whole Heart in Faith Now because this is the critical Difference between True Faith and Counterfeit I shall apply this Receiving to both the Objects of Faith the Word and the Person of Christ because the Doctrine concerning both is of near Affinity and the one is opened by the other In receiving the Person of Christ there is the same method of the Acts of Faith as there is in receiving the Word of God 1. There is an Offer Faith receiving presupposeth an Offering we do not snatch at Christ but receive him Sinners snatch at Christ sometimes when God's hand is not open to give him 2. We must look at this Offering as made by God himself Faith taketh Christ out of his Father's Hands 3. We must take whole Christ as Lord and Saviour And 4. we must take him with our whole Hearts Therefore I shall explain this Receiving with the whole Heart in reference to both Objects the Word and Christ. First what is it to receive the Word with our whole Hearts There is nothing so difficult as to draw the Acts of Faith into a Method 1. It implyeth an Act of the Will there must not only be Knowledg and Acknowledgment that the Doctrine is true but an actual Choice and a willing Acceptation Faith apprehendeth the Covenant made in Christ not only as true but good and so answerably there is not only a believing with the Mind but a believing with the Heart Rom. 10.10 With the Heart Man believeth The Faculty answereth the Object 1 Tim. 1.15 This is a faithful saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of all acceptation c. So that there is required some Motion of the Heart besides intellectual Assent 2. This Act of the Will is accompanied with some sensible Affection Heb. 11.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they imbraced the Promises they hugged and clasped about and imbraced the Promises All Acts of Faith do necessarily imply answerable Affections The Children of God embrace the Promises with delight receive the Threatnings with trembling and reverence and the Commandments with all chearfulness Acts 2.41 Then they that received the Word gladly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as a People that are overcome receive Laws from the Conqueror or as Zipporah circumcised her Child with grudging and discontent but with hearty and chearful consent I confess there is and ever will be an opposition of the Flesh a Man doth not receive the whole Word as a thirsty Man receiveth sweet Drink but as a sick Man or one that is thirsty after Health receiveth Physick or a bitter Potion with an earnest serious desire tho his Appetite loatheth it There is an hearty consent to God's Terms because they know it will be for their welfare as Laban when he heard Jacob's Proposals What shall I give thee the speckled and spotted among the Flocks Gen. 30.34 Laban said Behold I would it might be according to thy Word Oh would to God that this were my share that God would take up the Quarrel between himself and me 3. This Affection is accompanied with a pursuit or serious making after those Hopes There is a care and anxiousness of Obedience or taking the next course to speed that we may find him and feel him in our Consciences They received the Word gladly and were baptized Acts 2.41 In every Contract where the Parties are agreed there is a signing and sealing so they received the Word and were baptized that was the next course to come under these Hopes A Contract lieth void and dead if there be Consent yet no Performance So Faith without Works is dead Faith is a Consent to God's Covenant yet because there is no answerable Obedience this Consent is void and to no effect Now this is the utmost extension of the Will in Motions and Addresses towards Christ Faith is expressed by coming to Christ qui se dat in viam a Man putteth himself into the way of Salvation upon a search and enquiry after Christ We know not what will come of it but we will continue seeking I will go to my Father 4. These Endeavours are supported by Affiance or a resolution to wait upon God till the Blessings of the Covenant be accomplished and made good Tho they meet with Difficulties they keep wrestling with God Gen. 32.26 I will not let thee go
a vain Conversation 1 Pet. 1.18 By his Death the Covenant is made a Testament and all the Precepts are turned into so many Promises and Legacies Christ will give what he requireth All Excuse is taken away from Laziness and Wickedness is no longer allowed the Plea of Weakness There is Help offered in Christ. 5. Terrible Threatnings The Word is impatient of being denied it would have Holiness upon any Terms There is somewhat propounded to our Fear as well as our Hope Not only the Loss of Happiness Heb. 12.14 Follow Peace with all Men and Holiness without which no Man shall see God which is Loss enough to an ingenuous Spirit But the Forfeiture of the Soul into eternal Torments without ease without end Go ye Cursed into everlasting Fire God hath a Prison for obstinate Creatures a Worm that never dies a Fire that never goes out Whose Heart doth not tremble at the mention of these things We cannot endure the Torment of one Night under a Feaverish Distemper how shall we think of lying down in everlasting Burnings 6. The Word presseth all this with such a Majesty and Power that it astonisheth the Conscience and maketh the Hearts and Souls of Men to quake within them Felix trembled at the mention of Judgment to come There is so much of God in the Word that if it doth not renew Men it doth restrain them maketh them tremble where it hath least force it cometh with such a manifestation of divine Authority upon the Conscience Lactantius saith Nihil ponderis habent illa Praecepta quia sunt humanae There is no such Majesty in humane Precepts Nemo credit quia tam se hominem putat esse qui aâ—divit quà m illum qui praedicat Man is not astonished by Man Verba dedi verba reddidi But now the Word of God searcheth the Heart pincheth the Conscience and where it worketh least it maketh Men to quake within themselves It is said Mat. 7.28 29. The People were astonished at Christ's Doctrine for he taught them as one having Authority and not as the Scribes God's Word cometh with Evidence and Conviction upon the Conscience that they admire the Power of it there is Sovereign Majesty in it the Draught is like the Author Thus you see what a powerful Instrument the Word is even in a moral way therefore the fittest Means whereunto God should join his Assistance to work on the Heart of Man Vse 1. Of Information 1. It informeth us what a Treasure Truth is and what a value we should put upon it There are two Things in the World that God is very tender of his Truth and his Saints In the Controversy about Toleration Men on the one side have urged the danger of medling with Saints on the other side others have urged the value of Truth If the whole Controversy did depend upon this Issue which are to be most respected the Truth or the Saints since God is tender of both it would soon be decided For besides this that it is strange that they only who are called Saints should be afraid of a vigorous Prosecution and Defence of the Truth it is clear Truth must have the Preheminence for it is Truth that maketh Saints and we had need be more tender of the Root than of the Branches 2. It informeth us that out of the true Religion there is no Salvation because there is no true Holiness and without Holiness no Man shall see God Heb. 12.14 Follow Peace with all Men and Holiness without which no Man shall see God It is not without Peace the Necessity is not laid upon that but Holiness for Peace is often broken for Strictness sake A Man that is faithful and sincere may have little of the World's respect But now without the true Religion there is no Holiness that 's clear Hence 't is said Sanctify them by thy Truth There may be Civility and the Exactness of a moral Course counterfeit Grace but there can be no true Sanctification because the Heart can never be good that is ignorant of the Truth and poisoned with Error there may be Superstition which is but a Bastard Religion there may be a good Life but there cannot be a good Heart no true Comfort and true Grace Anima quae à Deo fornicata est casta esse non potest He that believeth ill can never live well Grace and Truth are Twins that live and die together Moral Vertue is very defective in it self Sapientia eorum plerumque abscondit vitia non abscindit All their Craft was to hide a Lust not to root it out 3. That they have not a sound apprehension of Truth that have no Grace There may be a naked and unactive Apprehension that is not accompanied with Power they learn Truth by rote and rest in a vain Speculation but have no strength to perform their Duty 2 Tim. 3.5 compared with Rom. 2.20 What in one place is called a Form of Godliness is in the other called a Form of Knowledg Poor slight and superficial Apprehensions of the Truth they take up Truth not upon any Divine Testimony or Evidence of the Spirit but upon the Credit and Authority of Men the Practice and Profession of the Nation or the Injunctions of a Civil State This is the account of most Mens Truth and Faith Alas Truth thus received entreth not upon the Heart Men gain but a disciplinary Knowledg a literal Knowledg and a spiritual Knowledg differ Ephes. 4.21 If so be that ye have heard of him and have been taught by him as the Truth is in Jesus When a Man receiveth it out of the Hands of the Spirit of Christ it frameth and disposeth the Heart to Godliness So Col. 1.6 Since ye heard of it and knew the Grace of God in Truth The tasting of a Thing excelleth the reading of it the true inward powerful affectionate Knowledg affecteth the Heart and altereth and changeth it A Man knoweth no more of Christ than he valueth esteemeth and affecteth and which puts the whole inward Man into an holy spiritual Frame Good Principles if heartily embraced will 〈◊〉 a good Conversation The Point needeth to be heeded in these Times when Knowledg is increased but practice and strictness suffereth an abatement and decay Boni esse desinunt postquam docti evaserint What Strength and Power of Religion possesses the Heart When you know the Truth doth it carry you to God and Godliness 4. They that are above Scriptures have no true Holiness God sanctifieth by the Truth It is strange how Charity over-reacheth to saint Antiscripturists and Men above Ordinances whereas it is the true Ground and Reason of Sanctification As Bernard saith of some That whilst they plead for the Salvation of Heathens scarce shew themselves Christians So I am afraid our excessive Charity to Men argueth little Affection to God God accepteth no Holiness but Word-Holiness and worketh Holiness no other way I doubt they that despise Prophesying quench the Spirit When
Men neglect and contemn the Word of God they damm up the Fountain of Holiness 5. What is the true Witness of the Scripture's Certainty not the Testimony of the Church but feeling the sanctifying virtue of it It is good to take the Testimony of the Church at first as we take a Medicine from others upon their Experience but we must not rest in it 1 Thess. 1.5 For our Gospel came not unto you in Word only but also in Power and in the Holy Ghost and in much Assurance this giveth Certainty At first we believe upon the Church's Saying as the VVoman commended Christ to her Citizens John 10.42 Now we believe not because of thy Saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the VVorld There is a preparative humane Faith as in taking Pills we do not chew them but swallow them It is not good to be disputing away our Hopes But we should not rest in this but labour to get an Experience of the Power of the Truth upon our Hearts 6. The difference between Civility and Sanctification Civility is wrought by meer moral Education according to natural Principles without any Knowledg or so much as a desire to be acquainted with the Word of God Thus many are careful of common Honesty in Matters of Traffick and Commerce obedience to Civil Laws being restrained from gross Enormities but have no true Grace but in true Holiness we are inclined by the Word 1 Pet. 2.2 As new-born Babes desire the sincere Milk of the Word that ye may grow thereby This is true Holiness when we conform and subject our selves in Heart and Practice to the Will of God revealed in the Word The Word of God must be Reason and Rule Reason 1 Thess. 5.18 This is the VVill of God concerning you and Rule Gal. 6.16 As many as walk according to this Rule Peace be on them Why do you do this as the Children must ask their Parents VVhy do ye keep the Passe-over Still all must be examined by the Word John 3.21 He that doth Truth cometh to the Light that his Deeds may be made manifest that they are wrought of God he trieth every Action by it Only the Word is our Rule in all our Actions we seek to it as our Guide obey it for Truth 's sake Vse 2. Exhortation 1. Beware of Error It is a defiling thing the more mixture of Falshood the less awe of God upon the Soul and the more carnal Affections are gratified A constant use of the Word discovers Sin 2. To press you to wait upon God for the purifying of your Hearts through the Word in the use of the Word through the Spirit to look for the Purification and Sanctification of your Souls Here I should press you to take heed That you hear How you hear and What you hear 1. That you hear You need wait upon God and hearken diligently The Apostle infers it James 1.18 Of his own Will begat he us by the Word of Truth What then therefore be swift to hear Continually you will find some new Enforcement or new Consideration to promote your Holiness and Sanctification 2. Take heed what ye hear Mark 4.24 You must get the distinguishing Ear that as the Mouth tasteth Meats so the Ear may taste Doctrines and you may judg of Things that differ 3. Take heed How you hear Luke 8.18 that is wait for the Operations of the Spirit do not â—ear carelesly negligently It is said Acts 10.44 While Peter was speaking those things the Holy Ghost fell upon them While we are speaking to you there are many good Motions stirred up in your Hearts Take heed how you hear that the Blessing may 〈…〉 from you Thy Word is Truth The Point which I am now to discuss is The Truth of the Word In managing this Discourse I shall shew I. What Necessity there is that God should give us his Word or a Declaration of his Will II. Where we shall infallibly find this Word or Declaration of his Will III. Of what Concernment it is to â—e established in the Truth of this Word IV. Whether it be possible that Carnal Men remaining so can have any Assurance of this Truth or whether it be only left to be cleared up infallibly to the Soul by the Light and Working of the Spirit I. What necessity there is of God's Word or some outward signification of his Will An absolute Necessity of an outward Rule there is not God might immediatly reveal himself to the Heart of Man he who made the Heart can stamp it with the full knowledg of his Will But the written Word is best for God's Honour and for the safety of Religion and because of the weakness of our Nature 1. For the Honour of God that he should give Man a Rule You know all Creatures that God hath made they have a Rule without themselves by which they are guided and directed in their Operations It is God's own Priviledg to be a Rule to himself The Angels have a Rule that is distinct from their Essence And in Innocency tho God stamped the Knowledg of his Will immediatly upon Man's Heart that Adam's Heart was as it were his Bible yet his Rule was distinguished from his Essence otherwise he could not have sinned against God If Man were his own Rule there would be an impossibility of sinning and so there would be an intrenchment upon God's own Privilege You know it is God's own Privilege that his Act is his Rule and therefore it is impossible that God should sin Look as when a Carpenter choppeth and squareth a piece of Timber there is a Line and Rule without him by which he is guided and directed If it were to be supposed that his Hand could never strike amiss that would be his Rule he would need no Line or Rule without him But this is proper to no Creature it is God's own Privilege that his Essence and his Rule are not distinguished but still a Man should not share with him in his peculiar Privilege therefore he hath given him a Rule Besides if Man were a Rule to himself there would be no room for Rewards there is no Commendation nor Praise where there is a natural necessity of doing good as Stocks and Stones are not capable of a Reward for not sinning because they cannot sin 2. For the Safety of Religion now Man is fallen that he might not obtrude Fancies on his Neighbour Isa. 8.20 To the Law and to the Testimony if they speak not according to this VVord it is because their is no Light in them Let it be Voice or Oracle all is to be measured by the outward Rule which God hath given to the Church 3. In respect of Man to repair the Defects of Nature and to satisfy the Desires of Nature 1. To Repair the Defects of Nature Fallen Man is brutish and knows not how to carve out a Right VVorship for God or a Rule of
needs be true for God is so infinitely Wise that he cannot be deceived and so infinitely Just and True that he will not deceive us and so Omnipotent that he cannot be jealous of our Knowledg and so Gracious that he is not envious of our Knowledg as the Devil would insinuate Gen. 3.5 For God doth know that in the Day ye eat thereof then your Eyes shall be opened and ye shall be as Gods knowing Good and Evil. It will be no infringement to his Interest if we should know his Nature and his Will But the great Question is What we should take for the Word of God Now that we may have a sure ground in this Kind let us consider how he hath revealed himself to Man The Dispensations of God are several 1. To Adam 2. To the World 3. To the Church 1. To Adam His Bible was his Heart the Law was written there and God preached to him immediatly and by Oracle gave him all extraordinary Commands and the Book of the Creatures for his Contemplation not so much to better his Knowledg as to increase his Reverence 2. To the World to Heathens God gave the Book of Nature which was more than they made use of and therefore he stopt there Psal. 19.1 2 3. The Heavens declare the Glory of God and the Firmament sheweth his Handy-Work Day unto Day uttereth Speech and Night unto Night sheweth Knowledg There is no Speech nor Language where their Voice is not heard c. This Revelation God hath made of himself even to all Nations they have Sun and Moon to look upon and the Structure of the Heavens to behold which are as so many Pledges of the Excellency and Infiniteness of God Rom. 1.19 20. Because that which may be known of God is manifest to them for God hath shewed it unto them For 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 so that they are without excuse Acts 14.17 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 In the Book of Nature there is the rough Draught of God's Will Trismegistus said it was Liber unus Divinitate plenus Creation was nothing else but one Book that was full of the Glory of God and his Excellency God Spake to them by Things not by Words This with some Instincts of Conscience the Relicts of the Fall was all the Heathens had Conscience was God's Deputy to put them in mind of a Judg and the Heavens put them in mind of a God Look as Job's Messengers said I alone am escaped to tell thee so there are some few Reliques and Principles alone escaped out of the Ruins of the Fall to tell us somewhat of God and somewhat of a Judg. That Light proclaims every where and speaks to every Nation and proclaims it aloud to all People Kindred and Tongues of the Earth Take notice there is one infinite eternal God that made us and you and all things else God's refreshing the parched Earth with Showers of Rain shews how willing he is to be gracious to poor hungry Creatures Fruitful Seasons shew us the abundance of his Mercy The decking the Heavens with Stars and the Earth with Plants shew us what Glory he can put upon the Creatures This Language may be gathered out of the Creation and thus did God speak to all Creatures by the Voice of his Creatures 3. To the Church And the Dispensations of God to the Church have been various and diverse Heb. 1.1 God who at sundry times and in divers manners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spake in Times past unto our Fathers by the Prophets c. He spake his Mind by pieces that is signified by the Word now he gave a piece of his Mind and then a piece And he hath spoken also in sundry manners by several ways of Revelation The Church never wanted sufficient Revelation nor Means of Knowledg to guide them to the Enjoyment of God and true Happiness God's Dispensations to the Church may be reduced to three Heads There was 1. His Word without Writing 2. Then Word and Writing 3. Then Writing only 1. There was the Word without Writing by Visions Oracles and Dreams by which he manifested himself to Persons of the greatest Sanctity and Holiness that they might instruct others and impart the Mind of God to others Now mark this Dispensation was sure enough to guide them to Communion with God why Because the People of the World were then but few Families and the Persons intrusted with God's Message were of great Authority and Credit therefore sufficient enough to inform that present Age of God's Counsel and which was another Advantage they lived long to continue the Tradition with certainty to others for hundreds of Years Vision and Tradition was sure enough for as 't is observed by some three Men might continue the Tradition of the Counsel of God from Adam till Israel went down into Egypt There was Adam first God taught him by Oracle and he taught others he lived a long time Methuselah lived with Adam two hundred forty three Years and continued until the Flood then Seâ— lived with Methusalah ninety eight Years and flourished about five hundred Years after the Flood and Isaac lived fifty Years with Sem and died about ten Years before Israel's descent into Egypt So that Methuselah Sem and Isaac might continue the Knowledg of God and preserve the Purity of Religion from Adam's Death till Israel's going down into Egypt for so many hundred Years This was God's Dispensation to that Church 2. Afterwards there was both Word and Writing God's Word was necessary for the further revealing and clearing up of the Doctrine of Salvation which was revealed by pieces And Writing was necessary partly because in process of time Precepts were multiplied and it was needful for Mens Memories that they should be registred in some publick Record and partly because the long Life of God's Witnesses was much lessened and the Corruption of the World was increased and Satan began to imitate God by Oracles Visions and Answers and Idolatry and Superstition crept into the best Families Into â—erah's Josh. 24.2 Your Fathers dwelt on the other side the Flood in old Time even Terah the Father of Abraham and the Father of Nachor and they served other Gods And Jacob's Family was corrupt Gen. 35.2 Then Jacob said to his Houshold and to all that were with him Put away the strange Gods that are among you and be clean and change your Garments The People were grown numerous enough to make a Commonwealth and a Politick Body and it was fit they should have a publick Record and common Rule and therefore to avoid Man's Corruptions and to give a stop to Satan's Deceits the Lord thought fit there should be a written Rule at hand for
And is this the manner of Men O Lord God Was it ever heard that he that is offended should be so sollicitous and careful to send about Agreement and Reconciliation But this God doth not out of any need that he hath of our Friendship as Men sometimes in Policy seek to those who have injured them for God is stronger than we but out of pure Love The first Ambassador God sent was his own Son 1 John 4.10 Herein is Love not that we loved God but that he loved us and sent his Son to be the Propitiation for our Sins And Vers. 19. We love him because he first loved us Christ cometh out from the Bosom of God The Law was delivered by an Angel but the Gospel by Christ himself And then God sendeth Apostles with extraordinary Gifts and Power of working Miracles to lay a Foundation 1 Cor. 3.10 According to the Grace that is given unto me as a wise Master-builder I have laid the Foundation And then Pastors and Teachers Men of like Passions with our selves weak Men but furnished with Gifts proper to their Calling There is a Mercy in this Institution We cannot endure God's Presence Deut. 5.25 If we hear the Voice of the Lord our God any more then we shall die Moses trembled and quaked when a Voice was heard out of the Clouds and Darkness Therefore God sends Men of like Infirmities with our selves that our Defects might be born with patience because they have experience of the hardness and obstinacy of their own Hearts and that our Ignorance might be familiarly instructed and Knowledg dropped in by degrees we are to learn by little and little here a Line and there a Line God in condescention to our weakness hath appointed this help 4. It informeth us of the Madness of the World that use Christ's Ambassadors ill when they come about such a Message It is against Jus Gentium the Law of Nations to offer violence to Ambassadors let their Message be never so displeasing their Persons are secured by the Civility of all Nations Yet Christ's Ambassadors are often ill intreated Matth. 23.37 O Jerusalem Jerusalem thou that killest the Prophets and stonest them that are sent unto thee It is England's Sin to malign and hate God's Messengers tho they come with Terms of Peace Never was the Ministry more Evangelical yet never more hated than now What should be the Reason of this Madness No Calling is more profitable to Humane Society to civilize a People to take them off from their brutishness and fierceness and yet none more opposed Partly out of a Gadarene Temper they grow weary of Christ's Ministers but chiefly out of a natural Enmity against them Since the Fall Man is an Enemy to his own Happiness In bodily Miseries it is otherwise a blind Man loves his Guide and as Elymas when stricken blind they seek about for some to lead them a sick Man loveth his Physician but Spiritual Blindness and Sickness is of another Nature Men hate those that offer to lead them and cure them The guilty World would fain take a Nap and rest and because God's Messengers will not let them alone therefore they hate them Errors and Lusts are touchy Mundus senescens patitur phantasias The World as it grows old is given to Dreams and Dotage and is loth to be disturbed A Thief would have the Candle put out that discovereth him Christ's Messengers tho Instruments of common Good yet often meet with publick Hatred Ephes. 6.20 For whom I am an Ambassador in Bonds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chains A Man would think he meant Golden Chains because he speaks of his Ambassadorship no he means hard Iron Chains which he suffered for Christ's sake and usually this is the Lot of Christ's Ambassadors Vse 2. Advice both to People and Ministers First To People If Ministers be sent by Christ then it adviseth you to respect their Message their Calling their Persons 1. Accept their Message When we speak for the Honour and Dignity of the Ministry we plead for a Spiritual Respect to them not for a Temporal Domination and Precedency in all Meetings and Companies Our King whom we serve is a Spiritual King his Kingdom is not of this World he came not with external Pomp and Splendor therefore these are not things we should look after Tho some respect is due to their Persons yet chiefly we plead for a respect to their Doctrine Do not despise the Message which they bring tho their Persons be obscure and despicable Doctrines delivered from the Scripture have a Divine Authority it is God's Message as if it had been spoken from Heaven And therefore if we must speak at the Oracles of God you must hear it as God's Word 1 Thess. 2.13 For this cause also thank we God without ceasing because when ye received the Word of God which ye heard of us ye received it not as the Word of Men but as it is in Truth the Word of God which effectually worketh also in you that believe Never can you expect the Word should work with you till you have this respect and reverence for it But you will say Is all Gospel that is delivered by one in Office I Answer No but you must humbly consider what is brought to you in Christ's Name When Ehud said to Eglon Judges 3.20 I have a Message from God unto thee he arose out of his Seat See what it is and let it move you more to look to your ways 2. Respect the Calling more Many seek to undermine it as if it were grown the Burden of the Christian World others think disgracefully and meanly of it as if it were below their Parts or Rank and Place Let me tell you it is the highest Honour that can be put upon a Creature to be Christ's Messenger No Nobility of Birth Antiquity of House Plenty of Estate is to be compared with it all worldly Honours and Titles are beneath it and so shall we judg when once we come to see a Prophet's Reward Do not think scornfully of the Calling It is a great Mercy if God should chuse any of thine to this Work the best and chiefest of thy Family The First-born were separated to God before the Priesthood was setled upon the Tribe of Levi. Usually Men consecrate the worst to God if any be lame blind unfit for Work like the Deceiver Mal. 1.14 Which hath a Male in his Flock and â—oweth and sacrificeth to the Lord a corrupt thing I speak the more in this Matter because if God suffer the Wickedness of the Age to go on if Maintenance go away Nobles must put their Necks to the Yoke to serve Christ in this Employment as some have done in other Churches 3. Respect their Persons Something is due to them for the Work 's sake 1 Thess. 5.12 13. And we beseech you Brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them
delighteth in us It is his Image makes us amiable and therefore we should make it our great desire and care to be as Holy as may be 3. Much of our Everlasting Blessedness lieth in it Ephes. 5.27 That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be Holy and without Blemish 4. It is a great part of our Salvation by Christ. Mat. 1.21 Thou shalt call his Name Jesus for he shall save his People from their Sins Acts 3.26 Vnto you first God having raised up his Son Jesus sent him to bless you in turning away every one of you from his Iniquities 5. It is a means to the rest Communion with God and Christ here 1 John 1.6 7. If we say that we have fellowship with him and walk in darkness we lie and do not the Truth But if we walk in the Light as he is in the Light we have fellowship one with another And everlasting Fruition of God hereafter Acts 26.18 That they may receive forgiveness of Sins and an inheritance among them which are sanctified by Faith that is in me Heb. 12.14 Without Holiness no Man shall see God 7. It sheweth us who are partakers of the Benefits and Fruits of Christ's Death Heb. 2.11 For both he that sanctifieth and they that are sanctified are all of one â—â—erefore he is not ashamed to call them Brethren Heb. 10.14 For by one Offering he hath perfected for ever them that are sanctified perfected but by degrees The Elect themselves whilst they are unconverted and remain in their Sins have not the actual Benefit of Christ's Redemption our dying Lord had an actual Intention in due time to sanctify and accordingly doth regenerate justify sanctify all those who shall have benefit by his Death But who are the Sanctified It is to be considered Positively and Relatively Positively It is to be renewed to God's Image Titus 3.5 He saved us by the washing of Regeneration and renewing of the Holy Ghost 2 Pet. 1.4 That by these we might be made partakers of the Divine Nature This is the great Work of the Sanctifying Spirit to make us like God and to work in us those Graces whereby we may be qualified and enclined to live to him Relatively to be sanctified is to be separated from a common to an holy Relation and Use. This is seen in three things Inclination Dedication and Use. 1. Inclination towards God This is the immediate Fruit of Grace called Conversion or turning to God the New Nature tendeth and bendeth to him 2. Dedication 2 Cor. 8.5 They first gave their own selves to the Lord and unto us by the Will of God Rom. 6.13 Yield your selves unto God as those that are alive from the Dead and your Members as Instruments of Righteousness unto God This is in entring into Covenant with God 3. Use is nothing but the exercise of this Disposition and Inclination called Living to God or performance of this Dedication 1 Cor. 6.19 20. What know ye not that your Body is the Temple of the Holy Ghost which is in you which ye have of God and ye are not your own But ye are bought with a price therefore glorify God in your Bodies and Souls which are the Lords Zech. 14.20 In that day shall there be upon the Bells of the Horses HOLINESS TO THE LORD By the latter there is a difference between us and others 1 John 5.19 And we know that we are of God and the whole World lieth in Wickedness And between us and our selves 1 Cor. 6.11 Such were some of you but ye are washed but ye are justified but ye are sanctified in the Name of our Lord Jesus and by the Spirit of our God This must be more explicite every day Vse 2. Direction in the Lord's Supper Here we come to remember Christ's Sacrifice and to interest our selves in the Fruits of it 1. To remember Christ's Sacrifice As the Elements are set apart for an Holy Use so was Christ sanctified All Sacraments represent Christ dead Baptism We are baptized into his Death Rom. 6.3 In the Lord's Supper We shew forth his Death till he come 1 Cor. 11.26 his Body was broken his Blood shed Christ would institute a Representation of his Humiliation rather than of his Glory to represent his Love to us it was for our sakes rather than his own Honour to represent what concerned us 2. To interest our selves in the Fruits of it Look after the Fruits of it 1. Bewailing your Unholiness both in Heart and Life that you were so long trained up in the Knowledg of Christ's Truth and did so little love God and live to him that God hath opened a Fountain for Sin and for Uncleanness and you are no more cleansed to this very day and have gotten so little of the sanctifying Spirit as if you were Strangers in Israel 2. Hunger and thirst for this Grace his renewing as well as reconciling Grace Mat. 5.6 Blessed are those that hunger and thirst after Righteousness for they shall be filled Desire it earnestly 3. Lift up your Hearts with Confidence and Hope when the Sacrifice of Christ is represented to you because God hath accepted this Sacrifice and is well-pleased with it Isa. 53.4 5. Surely he hath born our Griefs and carried our Sorrows yet we did esteem him stricken smitten of God and afflicted For he was wounded for our Transgressions he was bruised for our Iniquities the Chastisement of our Peace was upon him and with his Stripes are we healed We have no Reason to despair of the Cure that Holy Spirit who sanctified our Head who had no Sin by preventing Sin in his Conception and anointed him to his Office is able to inlighten convert sanctify us also 4. Praise him for so much Grace as you have received that he hath inclined your Hearts to his Blessed Self 1 Pet. 1.3 Blessed be the God and Father of our Lord Jesus Christ which according to his abundant Mercy hath begotten us again unto a lively Hope by the Resurrection of Jesus Christ from the dead at least that he made you serious 5 Dedicate your selves to God to walk before him in all new Obedience Rom. 12.1 I beseech you therefore Brethren by the Mercies of God that ye present your Bodies a living Sacrifice holy acceptable to God which is your reasonable Service SERMON XXXIV JOHN XVII 20 Neither pray I for these alone but for them also which shall believe on me through their Word HERE Christ inlargeth the Object of his Prayers which is propounded First Negatively Secondly Positively First Negatively by which the Restraint is taken off Which sheweth 1. Christ's Love He had a care of us before we were yet in being and able to apply these Comforts to our selves We were provided for before we were born there is a stock of Prayers laid up in Heaven Christ as God foresaw that the Gospel would prevail notwithstanding the World's hatred
were with the Sons of Men But he is in us in a Mystical and gracious Way John 17.26 That the Love wherewith thou hast loved me may be in them and I in them He is in us as the Soul is in the Body to give us Life Sense Vigor and Operation Vse 1. To press us to labour after an Interest in this Privilege that Christ may be in us It is the saddest mark if Christ be not in us 1 Cor. 13.5 Know ye not that Christ is in you except ye be Reprobates Reprobates disallowed of God Let me press it 1. If Christ be not in us the Devil is Ephes. 2.2 Wherein in time past ye walked according to the course of this World according to the Prince of the Power of the Air the Spirit that now worketh in the Children of Disobedience Man's Heart is not a Waste it is occupied by Christ or Satan The Children of Disobedience are acted by the Devil and governed by the Devil Those that are cast out of the Church which is a Figure of cutting off from Communion with Christ were given up to Satan to shew that he reigneth there where Christ doth not take possession the Devil entreth into them and sendeth them headlong to their own destruction 2. Where Christ is there all the Trinity are John 14.23 We will come unto him and make our abode with him there is Father Son and Spirit Such an one is a consecrated Temple wherein God taketh up his Residence They do not only come as Guests to tarry with us for a Night as the Angels came to Abraham Gen. 18.2 Or as Friends come to visit and away and so leave more Sorrow on their departure than Joy in their Presence but they will abide with us for ever Heaven is where God is this Heaven we have upon Earth that all the Persons take up their abode in our Hearts God knocketh at the Door of a Wicked Man's Heart but doth not enter much less have his Abode and Residence there Here is the Father as a Fountain of Grace Christ as Mediator and the Spirit as Christ's Deputy to work all in us This is his second Heaven one above the Clouds and another in our Hearts Oh what a condescension is it that God should not only pardon us and admit us into his Presence hereafter be familiar with us when we have put on our Robes of Glory but dwell in us here When Christ was about to go to Heaven and his Disciples were troubled at it then he leaveth us this Promise We cannot go to God but God will come to us not only give us a Visit but take up his Abode in us 3. Where-ever the Trinity are there is a Blessing left behind The presence of Earthly Princes is costly and burdensome because of their Train and the Charges of Entertainment But the Trinity are Blessed Guests they never come but bring their Welcome with them and a Blessing in their Hands The Father Son and Holy Ghost do not come empty-handed Gen. 18. The Son of God came to Abraham with two Angels but he came not without a Gift a Promise of a Child tho their Bodies were dry and dead Wheresoever Christ came in the days of his Flesh he left some Mercy behind While in the Womb of the Virgin he came into the House of Zacharias and Zacharias and Elizabeth his Wife were both filled with the Holy Ghost Luke 1.41 He came into Peter's House and brought deliverance for Peter's Wive's Mother from a Feaver Mat. 8.15 He came to Capernaum and brought with him to the Man sick of the Palsie Health for his Body and a Pardon for his Soul Mat. 9.2 He came to the House of Jairus and raised his Daughter Vers. 23. He came to the House of Zacheus and brought Salvation with him Luke 19.9 Every where where-ever he went trace him you will find he left a Blessing behind him Laban thrived better for Jacob the House of Obed-Edom for the Ark. In these short visits Christ left a Blessing but in a Gracious Soul they have a perpetual Residence it is fit these Blessed Guests should have good Entertainment 4. It is a Pledg that we shall have more Christ in us the Hope of Glory Col. 2.29 He dwelleth in us to fit us for Heaven It is Heaven begun it makes our Exile a Paradise It is still growing till it cometh to a compleat Presence in Heaven Where he is once in Truth there he is for ever Temples built may stand forsaken but God never forsaketh his Spiritual Temples Vse 2. Direction What must we do that Christ may be in us 1. Make way for him Empty the Heart of all Self-confidence When the Heart is full of Self there is no room for Christ. Phil. 3.8 9. Yea doubtless I count all things but loss for the Excellency of the Knowledg of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but Dung that I may win Christ and be found in him not having mine own Righteousness which is of the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith First There must be a cutting off from the wild Olive-Tree by a sound Conviction we must know what Strangers we are to the Life of God Was there a Time when we were convinced of this Ephes. 4.18 Having the Vnderstanding darkned being alienated from the Life of God through the Ignorance that is in them because of the blindness of their Heart How can a Man that was never convinced of the sadness of his Estate say Not I but Christ 2. Wait for him in the Ordinances Where should a Man meet with Christ but in his Ordinances in the Shepherds Tents All the Ordinances have an Aspect upon our Union with Christ either to begin or continue it God offereth him to us in the Word 1 Cor. 1.9 God is faithful by whom ye are called to the Fellowship of his Son Jesus Christ our Lord. We are intreated to take him As long as they see nothing but Man in it it cometh to nothing but many times in hearing they see God in the Offer the Matter is of the Lord as Rebekah yielded out of an over-ruling Instinct So for the Religious use of the Seals We are baptized into Christ Gal. 3.27 It is the Pledg of our Admission into that Body whereof Christ is the Head God is aforehand with us we were engaged to make a profession of this Union before we had liberty to chuse our own way Let us not retract our Vows and make Baptism only a Memorial of our Hypocrisy to profess Union when there is no such Matter I profess to be planted into Christ by Baptism but I feel no such Matter O you should groan for this Then for the Supper of the Lord. 1 Cor. 10.16 The Cup of Blessing which we bless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it not the Communion of the Blood of Christ
are fully satisfied It is Fruition maketh us happy We can only speak of it in general Terms the filling up of the Soul with God and of the Glory that shall be revealed in us Rom. 8.18 We are in God and God in us as Fire in Iron that is red hot it seemeth all on fire Thus can we prattle a little and darken Counsel with words Secondly Backward again Fruition maketh way for Delight We enjoy God to the full therefore we delight in him We are bidden to rejoice in our Pilgrimage Phil. 4.4 Rejoice in the Lord always and again I say Rejoice God hath made our Work a part of our Wages to train us up by degrees But now when we come to Heaven we enter into our Master's Joy It is our only Work in Heaven painful Affections have no more use And Joy maketh way for Love these mutual Endearments pass between God and us to increase Love We delight in God therefore we are never weary of him And Love maketh way for Likeness and Light for Likeness eadem velle nolle There is the most perfect Imitation and Resemblance of God because the most perfect Love And for Light there is Light in this Fire blunt Iron if it be made red hot pierceth deeper than a sharp Tool we have but one Object And Likeness maketh way for Knowledg Mat. 5.8 Blessed are the pure in Heart for they shall see God A dusky Glass doth not give a perfect Representation Ignorance is the Fruit of Sin Man never knew less than since he tasted of the Tree of Knowledg Holiness clarifies the Eye We shall be like him for we shall see him as he is 1 John 3.2 There is little proportion between God and Men and therefore we do not know him when we are conformed to God we are in a greater capacity to understand his Nature And then Light or Mental Sight maketh way for Ocular Sight that we may look upon Christ. It is a sweet Emploiment to see the Brightness of the Father's Glory in Christ's Face there is God best to be seen at the Rebound and by Reflection It is a delightful Spectacle Vse 1. To ravish your Hearts with the Contemplation of this Happiness O what an affective Sight is Christ's Glory 1. The Sight it self is a Privilege 2. That we shall be able to see it with Comfort 1. The Sight it self is a Privilege Abraham had a sight of his Incarnation when it was a thing long after to come and it filled him with Joy John 8.56 Your Father Abraham rejoiced to see my Day and he saw it and was glad Simeon saw him when he was a Child and then said Now it is enough Luke 2.29 30. Now Lord lettest thou thy Servant depart in peace according to thy Word For mine Eyes have seen thy Salvation Zacheus climbed up into a Tree to see him when he was grown up Luke 19.4 yet then he went up and down as the Carpenter's Son Many saw Christ in Person that had no benefit by him So to see him by Faith and Spiritual Illumination fills the Soul with Joy 1 Pet. 1.8 Whom having not seen we love in whom tho now ye see him not yet believing ye rejoice with Joy unspeakable and full of Glory To know Christ by hear-say is lovely and glorious but now what will it be to see Christ in the midst of Angels and Blessed Saints Face to Face he is another manner of Christ than ever we thought him to be It is ravishing to behold him in Ordinances Feasts are poor things to be spoken of to that but yet there is a Vail upon his Glory O that there should be such a glorious Spectacle provided for us It is God's own Blessedness to see himself and enjoy himself 2. That we are able to behold it and that with Comfort That we are able to behold it The World is a dark Place and we are weak Creatures our Eyes now are like the Eyes of an Owl before the Sun we cannot take in a full Representation of his Greatness nor bear the Lustre of his Majesty God is sometimes represented as dwelling in Light to show the Lustre of his Majesty 1 Tim. 6.16 Who only hath Immortality dwelling in the Light which no Man can approach unto And sometimes as dwelling in Darkness as noting the weakness of our Apprehensions Psal. 18.11 He made Darkness his secret Place his Pavillion round about him were dark Waters and thick Clouds of the Sky We are dark Creatures and can but guess all is Mystery and Riddle to us The Children of Israel cried out We cannot see God and live Deut. 5.25 Now therefore why should we die for this great Fire will consume us If we hear the Voice of the Lord our God any more then we shall die God is fain to dwell in the Heavens and fix his Throne there his Glory would drive us to our Wits end the very Happiness of Heaven would not be a Mercy upon Earth And then that we may behold it with Comfort God in Christ is not formidable Wicked Men shall see Christ but they shall see him as a Judg but saith Job with these Eyes shall I see my Redeemer Job 19.25 26 27. I know that my Redeemer liveth and that he shall stand at the latter day upon the Earth And tho after my Skin Worms destroy this Body yet in my Flesh shall I see God Whom mine Eyes shall behold and not another Every Time we look upon Christ we have the liveliest and sweetest sense of God's Love it bringeth to remembrance his Passion and Sufferings Wicked Men shall see him as a Judg to their Terror as Joseph's Brethren were ashamed to look on him they cannot hold up their guilty Heads But we come to behold our best and beloved Friend to see him that laid down his Life for us John 15.13 Greater Love than this hath no Man that a Man lay down his Life for his Friend To see such a Friend will be comfortable Vse 2. Strive to get an Interest in so great a Priviledge Who are those that shall have an Interest in it 1. They that are careful to serve Christ here John 12.26 If any Man serve me let him follow me and where I am there also shall my Servant be His Servants shall serve him and they shall see his Face c. Rev. 22.3 4. Those that have suffered with him and sighed with him that have owned him now an hidden Christ shall have the honour to behold him a glorious Christ they that incourage themselves with these Hopes One day I shall see Christ Psal. 27.13 I had fainted unless I had believed to see the Goodness of the Lord in the 〈◊〉 of the Living The true Land of the Living is Heaven the World is but the Valley of the Dead or the place of Mortality The Queen of Sheba took a long Journey to behold the Glory of Solomon which yet was but a temporal fading and earthly Glory
How shall they believe in him of whom they have not heard We must know what Christ is before we can trust him with our Souls Would a Woman accept of a Man when she knows not what he is nor from whence he came Can the Soul rest it self with Christ and venture its Salvation upon him till it knows what he is 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that Day Faith is an advâ—sed Act it is a Child of Light Presumption is but a blind Adventure an Act that is done hand over-head without Advice and Care but Faith certainly presupposeth Knowledg The blind Man speaks Reason in this when Christ asked him Dost thou believe on the Son of God John 9.35 He answered Vers. 36. Who is he Lord that I may believe on him And then for Love No Knowledg no Love an unknown Object never affects us Love proceeds from Sight those that have a sight of the Excellencies of God by the Light of the Spirit accompanying the Word they love the Lord. And then where there is no Love there is no Knowledg 1 John 4.8 He that loveth not knoweth not God for God is Love And then for Worship and Obedience that is also the Fruit of Knowledg that Worship which is performed to the unknown God is never right As those Fruits that grow out of the Sun are crabbed and sowr so all such Acts of Worship as proceed not from Light and Knowledg are not right and genuine There cannot be a greater Preservative from Sin than Knowledg 3 Epist. John 11. He that doth Evil hath not seen God Certainly he that makes a trade and course of Sin was never acquainted with God 1 John 2.4 He that saith I know him and keepeth not his Commandments is a Lyar and the Truth is not in him And there can be no enjoiment of God without Knowledg neither in a way of Grace nor in a way of Comfort Not in a way of Grace there can be no Grace without Knowledg if we be renewed and changed it is by Knowledg Col. 3.10 And have put on the New Man which is renewed in Knowledg after the Image of him that created him If we be strengthned in Affliction and enabled for the Duties of every Condition it is by Knowledg Phil. 4.12 I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need All Communications of Grace are conveyed by Light Nor can there be any enjoiment of God in a way of Comfort without Light and Knowledg Fears are in the dark till we have a distinct Knowledg of the Nature and Tenor of the Covenant we are full of Fears and Doubts which vanish as a Mist before the Sun when Knowledg is wrought 2. Proposition There is no Knowledg of the True God without the Knowledg of Christ as Mediator For two Reasons 1. Because God will accept no Honour from the Creature but in and through Jesus Christ. John 5.23 That all Men should honour the Son even as they honour the Father He that honoureth not the Son honoureth not the Father that hath sent him God hath revealed himself in Christ and you make God an Idol if you think of him otherwise 2. Because God out of Christ is not comfortable but terrible The fallen Creature cannot converse with God without a Mediator As Waters which are salt in the Sea strained through the Earth are sweet in Rivers So are the Attributes of God in and through Christ sweet and comfortable to the Soul for we cannot draw nigh to God without a Screen Vse To press us to get Knowledg The more Knowledg the more a Man the more Ignorant the more Brutish Psal. 49.20 Man that is in Honour and void of Vnderstanding is like the Beasts that perish And again as Knowledg doth distinguish you from Beasts so the Knowledg of God doth distinguish you from other Men to know God is your excellency above other Men. Jer. 9.23 24. Let not the wise Man glory in his Wisdom neither let the mighty Man glory in his Might let not the rich Man glory in his Riches But let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord c. As if he had said If you will needs glory it is not who is most Wealthy nor most Mighty nor most Wise but who hath the greatest Knowledg of God in Christ. Above all know God in Christ that is most comfortable Horribile est de Deo extra Christum cogitare It is an horrible thing to think of God out of Christ. God in Christ is the greatest Mercy the World was ever acquainted with this is a Speculation fit for Angels 1 Pet. 1.12 Which things the Angels desire to look into 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 And therefore much more should it be the study of Saints But do not rest in a naked Contemplation there is a Form of Knowledg Rom. 2.20 as well as a Form of Godliness 2 Tim. 3.5 which is nothing else but an Artificial Speculation a naked Model of Truth in the Brain which aâ— the Winter-Sun shines but warms not But what is true Knowledg How shall we discover it I Answer 1. It must be a serious prudent Knowledg c. See on Ver. 8. I now come to speak to the Illustration of this Qualification of Saving-Knowledg It is illustrated I. By its Opposite the affected and obstinate Ignorance of the World The World hath not known thee II. By its efficient and exemplary Cause But I have known thee I. The first Illustration is from the Opposite Ignorance and Obstinacy of the World The World hath not known thee Why is this alledged I Answer Partly to shew the Reason why they should be otherwise dealt withal than the blind World As if he had said By thy righteous and wise Constitution thou hast appointed different Recompences to Men of different States but now They have known thee but the World hath not known thee Partly in commend their acknowledgment of Christ the World neither knowing nor believing yea rather hating and persecuting thee In the Original there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho so that neither hindred by Fears nor Snares the Rulers and great Men were against the acknowledging of Christ the Multitude blind and obstinate yet the Disciples knew him and owned him as the Messiah or one sent of God 1. Observe That it is exceeding praise-worthy to own Christ when others disown him and reject him to own him in the midst of the World's blindness and madness against 〈◊〉 Now he is publickly received among the Nations it is no great matter to own his now as those
What they know not naturally as brute Beasts in those things they corrupt themselves Suppose they use the Spectacles of Art to help the Native Light of Reason with Industry yet their Eyes are blind How erroneous in Religion were the Civil Nations Rom. 1.22 Professing themselves to be wise they became Fools very foolish in Matters of Worship The Romans placed Fear Humane Passions and every paltry thing among their Gods The ruder and more brutish Nations worshipped only the Sun and Thunder things great and wonderful And still now we see great Scholars given over to fond Superstitions Nay go higher suppose besides the Spectacles of Art Nature be furnished with the Glass of the Word yet we see great Scholars very defective in the most useful and practical Points Nicodemus a Teacher in Israel knew not Regeneration John 3.10 Usually they delight rather in Moral Strains than Mysteries of Faith and err in one Point or another usually the Controversies of their Age they are blinded by Pride or Interest are loth to stoop to Truth revealed and so are outstarted by the Vulgar Surgunt indocti rapiunt Coelam c. they dispute away Heaven while others surprize it Nay suppose they had an exact Model and Proportion of Faith and do pry into all the Secrets of Religion as it is possible to do with the common Light and Help of the Spirit which is as far as a Reprobate can go yet all this is without any change of Affection without any savour or relish of Truth This Speculative and Artificial Knowledg doth not change the Heart But here is an Objection Many Carnal Men have great Parts and profess the Knowledg of the True God I Answer 1. The greatest part of the World lieth in Ignorance they are born in Darkness live in Darkness love Darkness more than Light and are under the Powers of Darkness Ephes. 6.12 The Rulers of the Darkness of this World The Devil hath a large Territory over all the blind Nations 2. Carnal Men that own the True God and profess him yet in a Scripture-sense they do not know him For Knowledg not being affective it is reputed Ignorance John 8.54 55. Of whom ye say that he is your God Yet ye have not known him but I know him and if I should say I know him not I shall be a Liar like unto you but I know him and keep his Saying It is a Lie to pretend to Knowledg without Obedience 1 John 2.4 5. And hereby we know that we know him if we keep his Commandments He that saith I know him and keepeth not his Commandments is a Liar and the Truth is not in him For all their great Parts they are but Spiritual Fools they have no true Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So are all Carnal Men Titus 3.3 We our selves also were sometimes foolish out of our Wits They do not understand things Spiritual and such as tend to maintain Communion with God they love and do those things with delight that are against all Reason hurtful to Body and Soul Natural Men are sometimes represented as Fools that judg amiss sometimes as Infants that know nothing Isa. 28.9 Whom shall he teach Knowledg and whom shall he make to understand Doctrine they that are weaned from the Milk and drawn from the Breast Sometimes as Beasts that are uncapable of Understanding Psal. 32.9 Be ye not as the Horse or as the Mule that hath no Vnderstanding Fools they are in their choice that prefer a Nut or an Apple before a Jewel they spend all their time in looking after Riches and Honours and such kind of things as do not conduce to Eternity for Carnal Pleasures forfeit their Souls and yet think themselves very wise In their Course they make War with Heaven and enter into the Lists with God as if they were stronger than he In their presumption they give out themselves for the Sons of God when they are the Devil's Children as if a Man born of a Beggar should pretend to be the Son of a King Fools and Mad-men challenge all Lands as theirs so do they all Promises and Comforts Within a little while experience will shew them to be Fools their Eyes are never opened to see their Folly till it be too late Luke 12.20 Thou Fool this Night thy Soul shall be required of thee Jer. 17.11 As a Partridg sitteth on Eggs and hatcheth them not so he that getteth Riches and not by Right shall leave them in the midst of his Days and at his End shall be a Fool. There is no Fool to the Carnal Fool Godly Men are only wise that are wise to save their Souls Vse It informeth us 1. Of our Misery by Nature For as the Reprobate lost World are so are we all by Nature we have no Knowledg of the True God Job 11.12 Vain Man would be wise tho Man be born like a wild Asses Colt We are apt to think our selves Angels but we are Beasts Every one affects the repute of Wisdom we would rather be accounted Wicked than Weak If a Man were born with an Asses Head or were monstrous and mishapen in his Body this were sad It is worse to be born with the Heart of an Ass to be born like a Wild-Asses Colt with such gross and rude Conceits of God and Holy Things This is our Estate by Nature 2. The Danger of Ignorance it is the state of the Reprobate World It is good to think of it partly that we may avoid it our selves and strive for Knowledg partly that we may be thankful if we have obtained Knowledg and partly that we might pity others as Christ wept over Jerusalem Luke 19.41 42. And when he was come near he beheld the City and wept over it saying If thou hadst known even thou at least in this thy Day the things which belong unto thy Peace but now they are hid from thine Eyes It is one of God's sorest Judgments when the Lord hath left threatning other things then he threatens a blind Heart and a vain Mind The great reproach that Nahash would lay upon Israel was to put out their right Eyes The great Design of the God of this World upon the Men of this World is to put out their Eyes that they might not come to the Knowledg of the Truth 3. Positive Ignorance is a sign that we are of the World I mean where we have Means and Opportunities to the contrary and do not come to the Knowledg of God and of his Ways 1 John 2.13 I write unto you little Children because ye have known the Father God hath no Child so little but he knows his Father The blind World knows him not when there is Night in the Understanding or Frost in the Heart it is a sign of a Worlding when Men are ignorant unteachable and do not grow in Knowledg God's Children many times may be ignorant and do not profit according to their Advantages John 14.9 Have I been so long
with thee and yet hast thou not known me Philip that is not known so distinctly God the Father and me as coming out from him But God's Children are not altogether unteachable 4. We have no reason to trust the Judgment of Carnal Men in matters of Godliness for they do not know God Can blind Men judg of Colours I urge it that you may not be discouraged tho the World scoff at Holiness who would take notice of the Judgment of Fools 5. That Ignorance is not only the Badg of silly weak Persons but of great Men and those that are carnally Wise. Mat. 11.25 I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the Wise and Prudent and hast revealed them unto Babes Whatever parts they have they have no saving-Knowledg of God The Godly Man is the only knowing and wise Man all others they are but Fools however they swell with an opinion of Knowledg and count it a reproach to be so called II. The second Illustration is by the Efficient and Exemplary Cause of our Knowledg but I have known thee c. All along our Likeness to Christ and Unlikeness to the World is asserted Observe That Christ's Knowledg is the Pattern and Cause of ours We have all things at the second hand I have known and they have known All the Candles are lighted at this Torch Or to use a comparison more Celestial all the Stars receive their Light from the Sun Therefore he is called The Father of Lights James 1.17 and the Sun of Righteousness Mal. 4.2 Christ giveth us Knowledg two ways by his Word and by his Spirit Now none is fit to establish a Word none to pour out the Spirit but Christ. 1. None can give us a sufficient Revelation of the Father but Christ that came out of his Bosom that knew all his Counsels John 1.18 No Man hath seen God at any time the only begotten Son which is in the Bosom of the Father he hath declared him Our Knowledg is by the Senses by Sight and Hear-say Now no Man hath seen God but Christ that was God-Man who came out of his Bosom So Mat. 11.27 No Man knoweth the Son but the Father neither knoweth any Man the Father save the Son and he to whomsoever the Son will reveal him To know him perfectly and comprehensively so neither Men nor Angels know him To know him originally so as to establish a Revelation with Authority and so as fit to offer the Light and Knowledg of him to the Creature so none but Christ knows him our Faith is built on God Humane Authority begets but an Humane Faith and Credulity It was necessary that in the Bedroll of Gospel-Preachers the Son of God should have the first place that in the latter Times he should preach to us by his Son that the ultimate Resolution of Faith might be into Divine Authority John 7.29 But I know him for I am from him and he hath sent me And chap. 10.15 As the Father knoweth me even so know I the Father It is for our Confidence that the full discovery of this Doctrine was reserved for the Son of God 2. None else can give us a capacity to learn Jesus Christ is such a Teacher that he doth not only give the Lesson but the Wit and Skill to learn 1 John 5.20 We know that the Son of God is come and hath given us an Vnderstanding that we may know him that is true No matter what the Scholar is when we have such a Master We use to inquire whether any one hath a Capacity to learn He openeth the Scriptures and openeth the Understanding to learn Luke 24.27 And beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself And Vers. 45. Then opened he their Vnderstandings that they might understand the Scriptures There is a double Vail upon the Doctrine and upon the Heart Christ removeth both Vse 1. If that the true Knowledg of God is only to be had from Christ it directeth us in the use of all Ordinances to look up to him there must our Trust be fixed in Reading Hearing Meditating We must use Helps and Means else we tempt God but our Trust must be elsewhere In Reading Psal. 119.18 Open thou mine Eyes that I may behold wondrous things out of thy Law There are wonders in the Law but our Eyes must be opened to see them otherwise we shall have but a superficial and literal Knowledg when Men think to find more in Books than in Christ. So in Hearing Cathedram habet in Coelis Isa. 2.3 Come ye and let us go up to the Mountain of the Lord to the House of the God of Jacob and he will teach us of his Ways You come to the Word to be taught by Man and yet not to be taught by Man in Obedience you use the Means but your Confidence is on Christ that you may hear his Voice to the Soul that he that brought the Gospel out of the Bosom of God may bring it into your Hearts The Dial is of no use without the Sun except the Sun shine you cannot see what is a Clock by the Dial. So in Meditation and Study Christ is Wonderful Counsellor Isa. 9.6 Prov. 8.14 Counsel is mine and sound Wisdom I am Vnderstanding I have strength How are Men befooled that go forth in the confidence of their own Wit Flesh and Blood are apt to stumble in God's plainest Ways Carnal Hearts turn all to a Carnal Purpoâ—e Prov. 26.9 As a Thorn goeth up into the Hand of a Drunkard so is a Parable in the Mouth of Fools The same Cloud that was Light to the Israelites was Darkness to the Egyptians Luther calleth the Promises bloody Promises through our perverse Applications Truth is only renewing as taught by Christ. Ephes. 4.21 If so be that ye have heard him and have been taught by him as the Truth is in Jesus We cannot tell how to master Corruptions without this the Light of common Conviction is like a March-Sun that draweth up Aguish Vapors it discovereth Sins but cannot quell them We should be apt to forsake Truth upon every Temptation unless it were for Christ's teaching Psal. 119.102 I have not departed from thy Judgments for thou hast taught me 1 John 2.20 Ye have an Vnction from the Holy One and ye know all things When Men lead us into Truth others may lead us out again Those that have made trial can best judg of the difference between being taught of God and Men. 1 Cor. 2.4 My Speech and my Preaching was not with inticing words of Man's Wisdom but in demonstration of the Spirit and of Power When the Arrow cometh out of God's Quiver it sticketh in our sides Then we see Truths with Application Vse 2. It teacheth us how to direct our Prayers to Christ. Seek to him with Confidence and with all earnestness of Affection 1. With Confidence we despair many
have some kind of remorse and trouble but they cannot help or free themselves 2. Observe that the Gospel looketh forward to the time to come It respecteth not what Believers have been before Conversion and turning to God but thenceforward they must forsake their sinful lusts and turn to God So 1 Pet. 4.2 That he no more should live the rest of his time in the flesh to the lusts of men but to the will of God Time is short work is great since it is not enough for a Christian to cut off one member but the whole body of sin must be destroyed and they have been too long dishonouring God and destroying their own Souls and cherishing divers lusts in themselves Therefore now they should more earnestly set about the mortifying of sin Now as this is an encouragement to those that have long been serving their base lusts and vile affections and been eminent in wickedness so it is an ingagement to them to double their diligence for the future to serve God by virtue of their deliverance by Christ Heb. 9.14 How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God Luke 1.74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the days of our life If the Gospel doth not look backward surely it looketh forward it obligeth us to be more assiduous and serious in the study of Holiness after Conversion that if it be possible they may restore the Lord to his honour reclaim those whom they have hardened in sin and get their own hearts more loosened from it since custom hath deeply rooted it in them 3. Observe the Apostle saith That we should not serve sin It is one thing to sin another thing to serve sin Though sin doth remain in the godly it doth not reign in them to serve sin is to yield willing obedience to it This may be done two ways First When men slavishly lye down in any habit and course of sin There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a way of sinning as David Psal. 139.24 See if there be any way of wickedness in me David would not be corrupt in any of his ways And again Psal. 119.29 Remove from me the way of lying Some are given to one sin some to another some covetous others sensual some proud others brutish there is some iniquity they regard in their hearts and make much of and indulge in themselves and so grow slaves to that imperious lust Now whatever good properties we have otherwise we must take heed of any one perverse habit or evil frame of spirit lest it hamper us and make fools of us and make us liable to be caught again after some shew of escape A beast escaped with an halter is easily caught again so this lust indulged will bring us into our old bondage Secondly When we willingly indulge any presumptuous acts For Joh. 8.34 He that committeth sin is the servant of sin If we allow our selves to commit any one gross sin we serve it Other sins steal into the Soul by degrees but these at once therefore we must take heed that we run not wilfully into these inordinacies and yet hope to escape the danger Secondly How all this must be improved by us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing this The word signifies 1. Knowledge 2. Consideration 3. Assent 1. Knowledge understand this This is of use here for ignorance of Christ and his Gospel is a great cause of sin whereas a sound knowledge produceth mortification Ignorance causeth men to become brutish 1 Pet. 1.14 Not fashioning your selves according to the former lusts in your ignorance 1 Cor. 15.34 Some have not the knowledge of God I speak this to your shame On the other side knowledge is an help to mortification provided it be found and such a knowledge both for matter and manner as it ought to be For matter that it be a thorough knowledge Eph. 4.20 21 22. But ye have not so learned Christ if so be that ye have heard him and been taught by him as the truth is in Jesus that ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts If men were thorougly instructed in the Christian Doctrine they could not so easily sin against God but a partial knowledge incourages our boldness in sinning For manner it must be lively 2 Pet. 2.20 If after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ. Joh. 8.32 And ye shall know the truth and the truth shall make ye free Jer. 31.19 After I was instructed I smote on my thigh I was ashamed yea even confounded because I did bear the reproach of my youth It is but a form of knowledge not the lively light of the Spirit which doth not break the power of our lusts 2. It may import Consideration and so knowing this is seriously considering this Many Truths lye by neglected unimproved for want of consideration and that is the cause of mens sins they consider not Gods benefits Isa. 1.3 The ox knows his owner and the ass his masters crib but Israel doth not know my people doth not consider nor his Judgments Job 34.27 They turned back from him and would not consider his ways that is made the reason of their sin they consider not his ways that is the ways of his Providence towards them and others If men did consider and ponder with themselves how hateful sin is to God with what severity he will punish it what obligations they have to the contrary it would much check the fervour of their lusts and they could not go on so quietly in a course of disobedience against God but they do not seriously consider what they are a doing Above all the Death of Christ should be considered by us as 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversations received by tradition from your fathers But with the precious blood of Christ as of a lamb without blemish and without spot If men would know that is ponder these things in their hearts and discourse with themselves Why was so great a price given for our Reconciliation but that sin might be destroyed and the great Make-bate between God and us removed out of the way 3. Knowing is often put for Assent For Faith is not a Doubting but a certain Knowledge And this enliveneth every Truth If you do believe that Christ came to take away every sin you have no reason to cherish it The Word worketh not till it be believed Heb. 4.2 To us was the Gospel preached as well as unto them but the word preached did not profit them not being mixed with faith in them that heard it But then it worketh
you Jer. 44.4 O do not this abominable thing that I hate Conscience calleth to you as Davids heart smote him it is time to stop then Is this becoming your solemn Vow Will it consist with the Love of God Vse 4. It puts us upon Self-reflection Do I know that my Old man is crucified with Christ There is a knowledge of Faith and a knowledge of spiritual Sense 1. Have you experimentally felt the power of his Death Phil. 3.10 That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death Is the body of sin destroyed or at least considerably weakened 2. Whom do you serve God or Sin Have you changed Masters Are you as free from sin as before from righteousness And do you as much for God as before for sin Rom. 6.19 20. As ye have yielded your members servants to uncleanness and to iniquity unto iniquity even so now yield your members servants to righteousness unto holiness For when ye were the servants of sin ye were free from righteousness SERMON VI. ROM VI. 7 For he that is dead is freed from sin THE words are a Reason to prove what was asserted in the former Verse Two things were there asserted 1. That their old man is crucified with Christ. 2. That therefore we must not serve sin This the Apostle proveth This Reason is taken from the Analogy between Death natural and spiritual He that is dead naturally is freed from the Authority of those who formerly had power over him humane slavery endeth with death in the grave the servant is free from his master Job 3.19 Death levelleth the ranks of persons and the imperious Lord and Master hath no more priviledge than his vilest slave and servant So he that is dead to sin is delivered from the power of sin acting formerly in him For he that is dead is freed from sin In the words 1. A Subject 2. A Predicate 1. A Subject He that is dead A man may be said to be dead properly and naturally or improperly and metaphorically First Properly and naturally when the Body is deprived of the Soul Jam. 2.26 The body without the spirit is dead Secondly Improperly and metaphorically for Death spiritual and this either with respect to Unbelievers who are said to be dead in sin Eph. 2.1 You hath he quickened who were dead in trespasses and sins And vers 5. Even when we were dead in sins hath he quickened us together with Christ. And therefore when we come out of that estate we are said to pass from death to life 1 Joh. 3.14 Or with respect to Believers who are dead to sin Col. 3.3 For ye are dead Real Believers are dead not in sin but to sin the Dominion and Reign of it being broken though it be not totally subdued This is here intended 2. The Predicate Is freed from sin The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar hath justificatus est à peccato Beza with many of the Ancients liberatus est Our Translation hath both in the Text freed in the Margine justified Whether you take one or the other word it importeth deliverance from the yoke and dominion of sin so as not to obey its motions and commands For the Apostle doth not speak here of the Forgiveness of sin but the Abolition of its power and dominion for it is brought as a Reason why those whose Old man is crucified with Christ should not serve sin and the word justified is the rather used because one justified and absolved by his Judge is also released and set free from his bonds so are we Doctrine That freedom from sin is the consequent of our dying with Christ. I shall handle 1. The Nature of this Freedom from Sin 2. The Degree to which we attain in this Life 3. The value of this Benefit 4. How it is the Consequent of our dying with Christ. I. The Nature of this Freedom from Sin I told you before it is an exemption from the Dominion and Reign of Sin 1. We quit the evil disposition and temper of our Souls we are dispossessed of every evil habit Our first work is to put off the habit and then the act ceaseth The Apostle telleth us 1 Pet. 2.11 12. Dearly beloved abstain from fleshly lusts that war against the soul. Having your conversation honest among the Gentiles c. In vain do we lop off the branches till the root be first deadned The life and reign of sin lyeth in the prevalency of our lusts within all outward sins are but acts of obedience to the reigning lust 2. We renounce our former course of living after the Habits we are free from the Acts we do not and durst not to live in sin the former conversation is cast off as well as the former lusts Eph. 4.22 That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts Sin must not break out in our conversations for it is but a deceit to think we have quelled the lust when the acts appear as frequently and easily as they did before A change of heart will be made manifest by a change of conversation So 1 Pet. 1.14 As obedient children not fashioning your selves according to the former lusts in your ignorance They must not shape and mould their actions and endeavours according to the sinful motions of their corrupt Nature So 1 Pet. 2.12 Having your conversation honest If sin be weakened in the heart the fruit of it will appear in the conversation Now this Freedom is expressed by a word that signifieth Justification and fitly 1. Because of the Nature of Justification in which there are two Branches liberatio à poenâ and acceptatio ad vitam The punishment incurred by the Fall is poena damni and poena sensûs the loss and the pain Both may be considered as in this life or the life to come To begin with the highest and most dreadful part of the punishment the loss of Gods eternal and blessed Presence or the Fruition of him in Glory Mat. 25.41 Depart ye cursed The pains are those eternal Torments which are appointed for the wicked when they shall fall immediately into the hands of an angry and offended God Heb. 10.31 It is a fearful thing to fall into the hands of the living God But in this life we must also consider the loss and pain The pains are all those miseries and afflictive evils which came into the World by reason of sin The loss is loss of Gods Image that Threatning Thou shalt dye the death Gen. 2.17 implied spiritual death as well as temporal and eternal Now we are justified when we are freed from punishment and among other punishments from the punishment of loss when God giveth us the blessing which sin had deprived us of As for instance when he giveth us the sanctifying Spirit this is called a receiving the Atonement Rom. 5.11 We had forfeited it by
Graves mouth and wealth pleasure carnal rest worldly honour are no longer of use â—o us when we are to be laid in the dust One would think this should cure the mad desires of all mortal Creatures 1 Joh. 2.17 The world passeth away and the lusts thereof but he that doth the will of God shall endure for ever When we come to die neither can the thing do us good and the very lust and desire is gone and is bitter in the remembrance of it Pray how little can all the World then do for you when you have most need of comfort the taste of these things is gone and the sting remaineth the pampered flesh must then be cast into the dust and all its pleasure will then be at an end Which will be a doleful day to those that had their good things here and all their portion in this life when that is gone which is so much valued and sought after and the true Felicity forfeited because it was undervalued and contemned how will they be ashamed of the folly of their perverse choice Therefore if we would joyfully bear or contentedly yield to the dissolution of our bodies we should now master and mortifie the desires of the flesh 4. To shew that in this state of Mortality and Frailty we may prevent the reign of sin Many will say We are frail Creatures we are not glorified Saints the desires of Nature are impetuous Ay but you may resist them and that with success The mortality of the body doth not excuse sin but aggravate it that for a little brutish pleasure that is but for a while we will forfeit eternal Joys and run the hazard of eternal Pains But can we avoid the pleasing of desires so natural Yes many that live in the flesh do not live after the flesh their Reason is not enslaved by sense but illuminated and directed by Faith to higher things The Apostle produceth himself as an instance Gal. 2.20 I am crucified with Christ nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me And he speaketh no more of himself than what is common to all Believers surely they may or can if they be not wanting to themselves crucifie the flesh with the affections and passions thereof yea they have if they are true Believers Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts Indeed nothing seemeth harder and harsher than for men to get such a Victory over their own Flesh and to contradict motions that are so pleasing They are not stocks and stones they say How is it possible to be so dead to the interests of the animal life as not to be moved and sometimes greatly moved with these things which either gratifie or displease the flesh I answer in Christs words Mat. 19.26 With men this is impossible but with God all things are possible There is the Spirit of Christ to change our Natures and the Spirit of Christ to direct and influence our motions and Ordinances and means appointed to convey this Spirit to us as the Word which revealeth better things Sacraments which assure to us our great hopes and oblige us to live answerably there are many Providences to deaden the taste of the flesh and train us up for better things in another World and we are to be watchful serious heavenly 5. To shew that the tediousness of our Conflict and this troublesom resistance shall endure but for a little while All our business is that sin may not reign in our mortal body there will a time come when this mortal shall put on immortality 1 Cor. 15.53 and long before that our spirits must return to God that gave them Eccles. 12.7 Now the more we think of another life the stronger we are against sin the troublesom part of our duty is but while we are in the flesh or in the world and if we can but escape the corruption that is in the world through lust we shall be happy for ever Thirdly When is sin said to reign I answer in general That is said to reign which attaineth the chief power in the Soul and particularly sin is said to reign 1. Negatively when it is not opposed or but slightly opposed We must take in this part of the description because there are contrary Principles in us There is no question but fleshly lusts will solicite you but your business is to inquire whether you oppose them it may be you do for it cannot be imagined that whilst a spark of Conscience remaineth alive in us a man can apparently be tempted from his duty but his heart will give back a little but an ineffectual striving will not acquit us even the unregenerate have a remnant of natural Knowledge and Conscience which in its measure resisteth sin as Light resisteth Darkness as is seen in the Gentiles 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 work of the Law written in their hearts their conscience also bearing witness and their thoughts the mean while accusing or else excusing one another And where supernatural Revelation is added it may do more for Christians know what is evil more than Heathens do and so may escape through the knowledge of Christ the common pollutions of the world 2 Pet. 2.20 or be much troubled if they fall into them and God may give unto many some common internal Grace of the Spirit Heb. 6.4 5. which may occasion many convictions of the evil way they walk in But the business is whether there be such a Principle of resistance set up in the Soul that you walk not after the flesh but after the Spirit Rom. 8.1 so that your hearts are habitually bent to God and your course of life is altered you dare not wittingly nor willingly give way to any known sin or live in the neglect of any known Duty as they do that live in any customary practice of sin or constant neglect of God or ordinarily break out into enormous offences It may be after all your care caution watchfulness resistance you may be overtaken or overcome by some violent temptation and may feel in your selves some infirmities you find you are guilty of many idle thoughts passionate words unwary practices but what is this to iniquities So those that say they relent and strive and have many wishes to be better but still continue in a carnal and ungodly life these do but sin against Conscience and never conquer the sin which they strive to resist till the opposite Principle be the ruling Principle for the main bent of your hearts and course of your lives the opposition and striving is but ineffectual If there be no sin but what you are truly desirous to
a wonderful mercy before or as when recovered and in health we forget the rediousness of sickness and are not thankful for the comfortable days and nights we enjoy when we go about our business and sleep without pain So we undervalue the present state of Grace by forgetting the unfruitful works of darkness or the evil dispositions and practices of our Unregeneracy and have not such comfortable apprehensions of the mercy which the Spirit of God shewed in our Cure Cannot you remember when it was once much otherwise with you that you are not now the persons you were then 2. Here is a Description of their present state by Grace which deserveth to be weighed by us In it I observe 1. That the Doctrine of the Gospel is in Conversion imprinted on them for it is said That they have obeyed from the heart the form of Doctrine into which they were delivered Their very heart and Soul was modelled according to the Tenor of the Gospel and the Truths revealed therein 1. I will prove that it is so with all Converts by that Promise of the new Covenant Heb. 8.10 I will put my Laws into their minds and write them in their hearts The thing written is the Law of Christ or the new Covenant or the substance of the Doctrine of the Gospel not every lesser Opinion or minute Circumstance of their Duty but those Points which are essential to Christianity smaller matters depend upon a particular gift The Book is the mind and heart of the Believer by the Mind is meant the Understanding by the Heart the Will or rational Appetite in the one is the directive Counsel in the other the imperial and commanding Power of the Soul the one is compared to the Ark in which the Law was put I will put my Laws into their minds the other to the Tables of stone upon which the Law was written God will convince their Understandings of their Duty and incline their Affections to receive and obey it The Writer I God challengeth it as his proper work 2 Cor. 3.3 Ye are manifestly declared to be the Epistle of Christ written not with ink but with the Spirit of the living God By this Spirit the mind of man is inlightened the heart is inclined but yet we must do our Duty both to understand the Will of God and set our hearts upon it and do the things required of us To understand we must dig for knowledge and cry for understanding Prov. 2.3 4. and for inclining our hearts Psal. 119.112 I have inclined my heart to perform thy statutes always even unto the end and for actual Obedience we are solemnly consecrated to God in Baptism that we may take up that course of living that is prescribed of God in the Gospel and therefore it is said 1 Pet. 1.14 Not fashioning your selves according to the former lusts of your ignorance We must not mould our selves to any form but that of this Doctrine cast all our actions into this mould 2. I will shew the fruits of it They are either internal within the man or essential to this work or resulting from it by immediate consequence Such as an abhorrence from sin and a promptitude and readiness to holy actions 1. For the first where the Doctrine of the Gospel is imprinted on our hearts it is an awing Principle which restraineth us from sin Psal. 37.31 The Law of God is in his heart none of his steps shall slide he that knoweth and loveth what is commanded knoweth and hateth what is forbidden therefore his heart giveth back when any thing contrary is offered to him 1 Joh. 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him neither can he sin because he is born of God Still something riseth up by way of dislike he looketh upon sin not only as contrary to his Duty but his Nature Gen. 39.9 How can I do this wickedness and sin against God The heart as thus constituted is not easily brought to it By this Temptations are defeated whether from Satan or our own hearts from Satan 1 Joh. 2.14 I have written unto you young men because ye are strong and the word of God abideth in you and ye have overcome the wicked one Or from our own hearts Psal. 119.11 Thy word have I hid in my heart that I might not sin against thee Our hiding the word in our hearts is subordinate to Gods writing it in our hearts we must use the means the Grace is from him 2. A promptitude and readiness to holy actions for all holy and heavenly actions are suited to them and there is a Cognation between the Law within and the Law without so that they are carried after them with more love delight and pleasure Psal. 40.8 Thy Law is within my heart I delight to do thy will O God There is an inclination and propensity to do the Will of God and to please and serve him which maketh our obedience more easie and even 3. The Benefits of being stamped and moulded into the form of this Doctrine 1. It is ready for our use they have Principles laid up to be laid out upon all occasions either of trouble or temptation or business and affairs Prov. 6.21 22. Bind them continually upon thine heart tye them about thy neck When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee So that the Christian is a Bible to himself as the Heathens were said to be a Law unto themselves there was something urging them to Duty restraining them from sin 2. It preventeth vain thoughts what is the reason evil is so ready and present with us because our hearts are not stocked with the knowledge of heavenly Truths Vain thoughts cannot be prevented unless the Word dwell richly in our hearts If a man have many brass Farthings and but a few pieces of Silver he will more readily draw out Farthings than pieces of Silver But a Christian when alone and destitute of outward helps Psal. 16.7 His reins instruct him in the night season when he hath no benefit of the Bible or other literal Instruction 3. It furnisheth and supplieth our Speech for the Tap runneth according to the Liquor with which the Vessel is filled In Prayer the new Nature beareth a great part for its desires and inclinations furnish us with Requests its annoyances and grievances with Complaints its solaces and satisfactions with Thanksgivings and where it is not obstructed there cannot be that leanness and baseness of Soul wherewith we are often surprized Psal. 45.1 My heart is inditing a good matter I will speak of the things that I have made touching the King my tongue is the pen of a ready writer As to ordinary Converse Mat. 12.35 A good man out of the good treasure of his heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things When the Spring is dryed
thereby 1. Christs coming in the likeness of sinful flesh implieth that it was the nature of sinful men that he had a true humane nature as other men have but not a sinful nature in some places 't is said he was made in the likeness of men Phil. 2.7 and Heb. 2.17 Wherefore in all things it behoved him to be made like unto his brethren in other places sin is excepted tempted in all points like us except sin Heb. 4.15 and Heb. 7.26 He assumed the true and real nature of man with all the same essential properties which other men have only sin is exepted that infection was stopped by his supernatural Conception through the power of the Holy Ghost in short he came not in sinful flesh but in the likeness of sinful flesh he took not our nature as in innocency but when our blood was tainted and we were rebels to God 2. He took not the humane nature as it shall be in glory fully without sin There will a time come when the humane nature shall be perfectly glorified But Christ took our nature as it was cloathed with all natural sinless infirmities even such as are in us The punishment of sin as he assumed a mortal body and death to us is the fruit of sin Rom. 6.23 and 5.12 he was hungry weary pained as we are 3. He was counted a sinner condemned as a sinner exposed to many Afflictions such as sinners endure yea bore the punishment of our sin The Jews accused him of Sedition and Blasphemy two of the highest crimes against either Table the standers by looked on him as one stricken and smitten of God Isa. 53.4 Yea God made him to be sin 2 Cor. 5.21 He was made sin for us that we might be made the righteousness of God in him and Heb. 9.28 So Christ was once offered to bear the sins of many Let us next consider 2. What benefit have we thereby Because Christs flesh is meat indeed to feed hungry souls I shall a little insist upon that it being so useful to us when we are Sacramentally to eat the flesh and drink the blood of the Son of God 1. He came in our flesh that thereby he might be under the law which was given to the whole race of mankind Gal. 4.4 made of a woman made under the law His humane nature was a creature and bound to be in subjection to the Creator but then you will say if Christ obeyed the Law for himself what merit could there be in his Obedience Much every way because he voluntarily put himself into this condition as a man that was free before if he remove his dwelling into another Country and Dominion merely for his friends sake he is bound to the laws of that Countty how hard soever they be and the merit of his love is no way lessened because he did it voluntarily and for friendships sake Well then there is much in this that Christ who was a Soveraign would become a Subject and obey the same laws that we are bound to keep not only to be a pattern and example to us but by his obedience to recover what by our disobedience was lost and be a fountain of Grace and Holinese in our nature 2. That in the same nature he might suffer the penalty and curse of the law as well as fulfil the duty of it and so make satisfaction for our sins which as God he could not do We read he was made a curse for us Gal. 3.13 and Phil. 3.8 he was obedient to the death even the death of the cross Death was threatned and a curse denounced against those that obeyed not the Law and we being guilty of sin could by no means avoid this death therefore Christ came in the sinners room to suffer death and bear the curse for us to free us from the law of sin and death and by this means the justice of God is eminently demonstrated the Lawgiver vindicated and the breach that was made in the frame of Government repaired and God manifested to be holy and a hater of sin and yet the sinner saved from destruction 3. That he might cross and counterwork Satans design which was double first to dishonour God by a false representation as if he were envious of mans happiness Gen. 3.5 God doth know that in the day ye eat thereof your eyes shall be open and ye shall be as Gods knowing good and evil That is sufficient to themselves without his direction Satans aim was to weaken the esteem of Gods goodness in our hearts now when Christ will take flesh and dwell among us and do whatsoever is necessary for our restauration and recovery His goodness is wondrfully magnified and he is represented as amiable to man not envying our knowledg and happiness but promoting it at the dearest rates That God should be made man and die for sinners it is the highest demonstration of his goodness that can be given us 1 John 4.9 In this was the love of God manifested towards us that God sent his only begotten Son into the world that we might live by him What greater proof can we have that God is not envious but loving yea love its self Secondly Satans other design was to depress the nature of man who in innocency stood so near unto God that falling off from our duty we might fall also from that firmament of glory wherein God at our Creation had placed us and upon the breach there might be a great distance between us and God Now that the humane nature so depressed and abased by the malicious suggestion of the Devil should be so elevated and advanced and set far above the Angelical Nature and admitted to dwell with God in a personal Union Oh! how is the design of the Devil defeated The great intent of this Mystery God manifested in the flesh was to make way for a nearness between God and us Christ condescended to be nigh to us by taking the humane nature into the unity of his Person that we might be nigh unto God not only draw nigh unto him now in the Evangelical Estate but be everlastingly nigh unto him in heavenly Glory When we first enter into the Gospel-state we that were afar off are said to be made nigh in Christ Eph. 2.13 but this is but a preparation for a closer Communion Conjunction and nearness to God when we shall be ever with the Lord 1 Thes. 4.17 4. To give us a pledg of the tenderness of his love and compassion towards us For he that is our kinsman bone of our bone and flesh of our flesh will he be strange to his own flesh Especially since he is not so by necessity of nature but by voluntary choice and assumption we could not have such confident and familiar discourse with one who is of another and different nature from us nor put our suits into his hands with such trust and assurance 't is a motive to man Thou shalt not hide thy self
The same is true of words also they declare the Life and Vigor of our spirits for there is a quick intercourse betwen the Tongue and the Heart 1 John 4.5 They are of the world and speak of the world and the world heareth them mens speeches are as their temper is Prov. 10.20 The tongue of the just is as choice silver but the heart of the wicked is little worth When the heart is stored with knowledg and biassed by spiritual affections they will inrich others with their holy savoury profitable discourse but a drowsie unsanctified heart in man bewrayeth it self by his speeches and communications with others 3. By actions or what we seek after If all our business be to gratifie the flesh Luk. 12.21 or sowing to the flesh Gal. 5.8 it argues a fleshly mind On the other side they that have a spiritual mind make it their business to grow in grace Phil. 3.13 This one thing I do forgetting the things that are behind I press forward towards the mark of the prize of the high calling in Christ Jesus They labour for spiritual and heavenly things John 17.27 Seek the things that are above Col. 3.1 They mind the things of the spirit 2. Comparitively so the mark must be interpreted The simple Consideration is not so convictive as the comparative 1. Partly because all minding the flesh is not sinful but an over-minding the Flesh the body hath its necessities and they must be cared for yea take the flesh for sensitive Appetite to please it with lawful satisfactions is no sin for it is a Faculty put into us by God and in due subordination to Religion may be pleased to please it by things forbidden is certainly a sin and to prefer it before the pleasing of God is a great sin indeed for it is a Character of them who are in a state of damnation that they are lovers of pleasures more than lovers of God 2 Tim. 3.4 Therefore tho we must observe our Thoughts Words and Actions Yet it must be thus interpreted not to condemn every act but that we may know in what proportion the vigor of mind is manifested and carried out to either of these Objects by Thoughts Words or Actions If our thoughts of the world shut out all thoughts of God Psal. 12.4 God is not in all their thoughts If our thinking of spiritual things be too rare unfrequent and unpleasing to us we are after the flesh so for words if we are heartless in our talk of heavenly things and we are in our element when speaking of carnal things and when a serious word is interposed for God we frown upon the motion so for actions compare mens care for the world with their care for their souls if they more earnestly and industriously seek to please the flesh than to save their souls it is a sign the flesh and its interests are predominant in them all things are done superficially and by the by in Religion not as becomes those that work from and for life with any diligence and Fervency There is no proportion between endeavours for the world and their preparations for eternal life all is earnest on one side but either nothing is done or in a very slight manner on the other side their thoughts and love and life and strength are wholly occupied and taken up about the things of the flesh 2. Partly Because we must distinguish between the sin of flesh-pleasing and the state of flesh pleasing for a man is to judg of his spiritual condition not by single acts but his state or the habitual frame of his heart Who is there among Gods own Children who doth not mind the flesh and too much indulge the flesh but they who make it their business to please the flesh are over careful about it Rom. 13.14 Who make provision for the Flesh to fulfil the lusts thereof And so indulge the minding of the flesh as not to mind the things of the spirit so that vain pleasures do exceed their delight in God and kill it yet more and more and bring a slavery upon themselves which they cannot help Tit. 3.3 Serving divers lusts and pleasures and being captivated by the fleshly part they have contracted a strangeness and enmity to God and his ways Rom. 8.7 They that have no relish for the joys of faith and the pleasures of Holiness and do habitually prefer the natural good of the body before the moral spiritual and eternal good both of body and soul these are in a state of carnality II. The Observations 1. This minding of the flesh must be interpreted not with respect to our former estate for alas all of us in times past pleased the flesh and walked according to the course of this world and had in time past our conversation in the lusts of the Flesh fulfilling the will of the Flesh and of the mind Eph. 2.3 It was God that loosed our shackles Tit. 3.3 We our selves were sometimes foolish disobedient deceived serving divers lusts and pleasures c. but after the kindness and love of God appeared towards mankind c. If we yet please the flesh we are not the servants of Christ but if we break off this servitude God will not judg us according to what we have been but what we are 2. To know what we are We must consider what Principle liveth in us and groweth and increaseth and on the other side what decreaseth the interest of the Flesh or the interest of the spirit for these two are contrary and the one destroyeth the other the love of the world and the flesh estrangeth us from God 1 John 2.15 Love not the world nor the things of the world if any man love the world the love of the father is not in him On the other side minding the things of the spirit deadneth our Affections to the world and the baits of the flesh The Conversation in Heaven is opposed to the minding of earthly things Phil. 3.19 20. Whose God is their belly whose glory is in their shame who mind earthly things but our conversation is in Heaven So much of affection as we give to the one we take from the other Col. 3.2 Set your affections on things above and not on things of the earth Now we are to consider if we grow more brutish forgetful of God unapt for spiritual things the flesh gaineth But if the spiritual inclination doth more and more discover it self with life and power in our Thoughts Words and Actions the flesh is in the wane and we shall be reckoned among those that walk not after the flesh but after the spirit we have every day a higher estimation of God and Christ and Grace and Heaven and thereby we grow more dead to other things 3. Some things more immediately tend to the pleasing of the flesh others more remotely Immediately as bodily Pleasures and therefore our inclinations to them are called fleshly lusts as distinguished from worldly lusts Tit. 2.12 or
so Psal. 143.10 Teach me to do thy will for thou art my God thy spirit is good lead me in the land of uprightness They that would walk circumspectly and incur no blame from God and hazzard to their souls need ever to seek direction from God according to his Covenant we need such teaching as hath with it leading and such direction as hath with it strengthning unto obedience such as will not only help us to understand the general rule but also how to apply it to particular actions that no part of our duty may be left upon our selves and this only can we have from the Spirit of God who directeth and leadeth us in all our choices and actions Well then whosoever would walk in a regular course of life in an exact obedience to all the commands of God and do nothing but what is all perfectly good and acceptable in Gods sight must thus beg for the leading of his gracious and sanctifying Spirit who is the only Fountain of all Goodness and Holiness to direct him and assist him in every turn and motion of his life 3. The Necessity of it because we are inabled to guide our selves the way of man is not in himself Jer. 10.23 It is not in man that walketh to direct his steps The Metaphor of leading is taken from the blind or the weak the blind who cannot see their way must have one to lead them and the lame who tho they can see yet cannot walk of themselves but must have one to help them the ignorant Traveller needs a guide and the weak Child a Nurse to attend upon him 'T is true the Children of God are light in the Lord besides their natural Reason they have some Understanding of the Way of Godliness but yet to a steady constant course of Obedience all strict and righteous living we need to be directed by the good Spirit to make that light which we have both directive and perswasive 1. Directive Tho we have a general understanding of our duty yet to make use of it in all particular cases needeth new Grace from God the Heathens were wise in generals Rom. 1.20 They became vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their imaginations and their practical inferences from these general truths their foolish heart was darkned and professing themselves to be wise they became fools And tho the people of God have greater advantages by that knowledg they have from the Scripture whereby they are made wiâ—e unto salvation and get more by Gods putting his Laws into their minds in Regeneration whereby they become light in the Lord yet being not impeccable and having many mixtures of sin yet remaining in every faculty in particular cases are apt to err and turn out of the way being in part ignorant and heedless and too often blinded by their own rebellious lusts and passions Therefore they desire that God would not leave them to themselves but warn them of their snares and dangers that they may still keep the path of life without defection or turning aside Psal. 119.133 Order my steps in thy word and let not any one iniquity have dominion over me They would not only have their path right but their steps ordered as not their general course wrong as those who walk in the way of everlasting perdition so not a step awry they would not miss the way to Heaven either in whole or in part Men that have such a tenderness upon them see a continual need of Gods Counsel which careless and slâ—ght spirits do not they would not be corrupted by their covetousness or sensuallity or ambition these things blind us in particular cases tho they see their way or know their duty in the general Therefore they need the constant assistance of the spirit to rescue them from the power of every known sin and to keep them in exact Obedience for all our general light pride or passion or sensual and worldly inclinations may make us err 2. That our light may be perswasive and overcome temptations and inclinations to sin Alas how weak are our arguings and how easily are our considerations of our duty overborn when a temptation sets our lusts a work and come on upon us with fresh strength We see what we should do but yet we are carried away by our rebellious affections to do the contrary or through sloath and negligence omit to do that which conscience calleth for at our hands Poor truth is taken captive and held prisoner detained in unrighteousness Rom. 1.18 It may talk like a man in chains but hath no power can do nothing to break the force of the temptation but now the spirits leading is lively and effectual to be led is to be excited moved stirred forward yea effectually inclined to do those things which please God he leadeth us not only monendo by warning us of our duty or inlightning our minds but movendo by inclining our hearts The Holy Ghost doth inlighten our minds and warm our affections and purge away their impurities we are moved that we may move and we receive the impression of his Grace that we may act and do the things he inclineth us unto this powerful leading the Saints beg Psal. 119.34 35. Give me understanding and I shall keep thy law yea I shall observe it with my whole heart Make me to go in the path of thy commandments for therein do I delight Gods teaching begets Obedience and he sheweth us the path of life and he maketh us to go in it 'T is such direction that giveth strength that exciteth the sluggish will and breaketh the force of corrupt inclinations it removeth the darkness which corruption and sin have brought upon the mind and maketh us pliable and ready to obey yea it giveth not only the will but the deed In short it engageth us in a watchful careful uniform and constant Obedience 4. The nature or manner how the spirit performeth the office of a guide or leader to us He guideth us partly by his word and partly by his inspirations and motions or the light of internal Grace By his Word that containeth the matter of his guidance and direction Psal. 119.105 Thy word is a lamp unto my feet and a light unto my path Mark there is path and feet not only direction for our general choice and course but our particular actions and mark also the notions by which the word is expressed lamp and light We have the light of the Sun by day and we make use of a lamp or candle by night whether it be day or night in all conditions as well as in all actions here is a sure direction therefore the word is called the Sword of the Spirit now this is the light the Spirit maketh use of partly the inward inspirations and motions of his grace that we may have a spiritual discerning 1 Cor. 2.14 Besides the outward letter there must be an inward light that the understanding be opened as well as the Scriptures
covenant of nature which concerned both Jew and Gentile or the first administration of the covenant of Grace made with the Jews only First the covenant of nature which we are all under naturally breedeth Bondage and shyness of God we are sensible that we are his creatures and so owe him duty and subjection that we have fail'd in our duty to him and therefore lye obnoxious to his wrath and punishment Heathens that had but some obscure notions of God felt somewhat of this Bondage Rom. 1.32 They knew the judgment of God and that they which commit such things are worthy of death They stood in dread of angry justice and not only they but all mankind are under it Rom. 2.15 according to that natural sense which men have of religion so is their Bondage more or less still under fear of death and the consequents thereof This sense or conscience of sin and wrath which the breach of Gods law hath made our due is so ingrained in the nature of man that he cannot disposess himself of it The Apostle compareth it to the bond of marriage which is indissoluble till one of the parties die Rom. 7.1 2 3. The conscience of man is either married to the law as its husband or Christ as its husband not to the latter till it be dead to the former v. 4. Ye are become dead to the law by the body of Christ that ye might be marrid to another even to him that was raised from the dead Well then this Bondage is the effect of the law or covenant of Nature impressed upon the heart of man and ariseth from a consciousness of guilt and obnoxiousness to Gods wrath and displeasure because of Gods broken covenant Secondly The first administration of the covenant of grace That bred a spirit of Bondage witness that allegory Gal. 4.22 to 26. Abrahams two Wives did represent the two Covenants the first and second administration of the Covenant of grace The first gendred to Bondage men of a servile spirit doing what they did not out of love but slavish fear 2 Cor. 3.9 But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away for if the ministration of condemnation be glory much more doth the ministration of righteousness excel in glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Gospel was dark and had little efficacy to change the heart of man it did little allay and vanquish this shyness of God rather increased it as it conduced to revive the knowledg of God in their minds and held forth the ransom and way of appeasing Gods angry justice obscurely and darkly rather shewed our distance from God Israel was Gods first-born and so his heir but an heir in non-age Gal. 4.1 2. Their ordinances was a Bond ours an Aquittance but what is this to us Answer Much every way 1. That we may bless God for the greater advantages that we have to breed a Child-like spirit in us by the new Covenant where the Lord who is offended by sin is propitiated by the death of Christ and willing to admit man into his presence and bless him that God as a Judge driveth us by the spirit of Bondage to Christ as Mediator that Christ as Mediator by the spirit of adoption may bring us back again to God as a Father and then having God for our Father we may have Christ for our Advocate and the Spirit for our Comforter and Sanctifier to inable us to observe the Gospel precepts of repentance towards God and faith in our Lord Jesus Christ and so be made capable of the promises of pardon and life one covenant maketh us sensible of the grace of the other Christ dealeth with us as children of the family requiring duty from us upon reasonable and comfortable terms 2. Because those that live under the Gospel-dispensation and have not received the power of it may be yet under a spirit of bondage and cherish a legal way of religion In every one that entertaineth thoughts of Religion Law and Gospel are at conflict in his heart as well as flesh and corruption this is clear by Gal. 5.17 18. For the flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would but if ye be led by the spirit ye are not under the law as spirit and flesh do lust against and constantly oppose one another and labour to suppress and diminish each other so do Law and Grace those that are slaves to their sinful lusts and are not inabled by the spirit of the new Testament to do in some measure what the rule injoyneth have their comforts obstructed and while sin reigneth the law reigneth Rom. 6.14 For sin shall not have dominion over you for ye are not under the law but grace Partly by its iritating power and Partly by its condemning power leaving them under a fear of condemnation and urging them to do what they cannot do 3. The Children of God by regeneration and adoption while sin remaineth may have somewhat of bondage remaining in them Look as under the Old Testment when the ingenuous and noble motives of the Gospel were in a great measure unknown there was somewhat of a free spirit in the Eminent Saints Psal. 51.12 though but sparingly dispenced so under the Gospel dispensation there are many sad and drooping Christians who do not improve the comforts provided for them and when they are called upon to rejoyce in the Lord always Phil. 4.4 rather go mourning all the day long but 't is their fault The people under the law dispensation were either the Godly or the wicked or the middle sort the eminently Godly then had a free spirit the wicked were either terrified or stupified the middle sort who were touching the righteousness of the law blameless Phil. 3.6 had a zeal for outward observances but not according to knowledg Rom. 10.2 were meerly acted by a legal spirit so under the Gospel there are the eminently Godly who evermore rejoyce 1 Thes. 5.16 or at least are swayed more with love than fear the weak Godly who have much of their ancient fears and the love of God in them is yet too weak to produce its effect though this love to God do prevail over sin yet not ordinarily over fear of punishment but much of that influences their duties more than their love to God There is too great aversness in their hearts from God and Holiness and they seek to break it by the terrors of the Lord. Not sin but fear is predominant Thirdly Is this spirit of Bondage good or bad I answer 1. We must distinguish of the three Agents in it This Bondage cometh partly from a good cause the spirit of God breeding in us a knowledg of our Duty and a
all persons and hath the hearts of Men in his own hands and performeth all things according to his own will He knoweth their Persons Necessities and Temptations and if we trust him for our Heavenly Inheritance we may trust him for our daily Maintenance which he vouchsafeth to the Fowls of the Air and Beasts of the Field yea to his Enemies while they are sinning against him dishonouring his Name oppressing his Servants opposing his Interest in the World he that feedeth a Kite will he not feed a Child He that supplieth his Enemies will he not take care of his Friends those of his own Family Indeed he chooseth rather to profit us than please us in his Dispensations but 't is your duty to refer all to his Wisdom and Love 3. Eternal Blessedness is also the fruit of this Adoption Rom. 8.17 If sons then heirs coheirs with Christ as soon as we are taken into Gods Family we have a right to the blessed Inheritance and the right and hope that we have now is enough to counterballance all Temptations Alas what are all the carnal pleasures and delights of Sin which tempt us to disobey our Father to those blessed things which he hath provided for us in Heaven 'T was Esau's Profaneness to sell his Birth-right Heb. 12.16 So all the fears and sorrows of the present Life Luk. 12.32 Fear not little flock 't is your fathers good pleasure to give you a kingdom if we have the Kingdom at the last 't is no great matter what we suffer by the way but hereafter we shall fully receive the fruits of our Obedience Rom. 8.23 We our selves groan within our selves waiting for the adoption to wit the redemption of our bodies In Heaven we have the fullest and largest demonstration of Gods love and favour 'T is Love now and Grace now that he will take us into his Family and Imploy us in his Service But then 't is another manner of Love when taken not onely into his Family but Presence and Palace where we have not onely a Right but Possession not onely some remote service and ministration but everlastingly injoying delighting and praising God Secondâ—y We now come to the proof and testimony of our Interest in this Priviledge The spirit beareth witness with our spirit Here let us 1. Open the double Testimony 2. What the one superaddeth above the other 3. The necessity of their conjunction to our full comfort 1. The Nature of this double Testimony and there first let us begin with that which is more known to us and understood by us and that is the Testimony of a renewed conscience Let us consider it as conscience and as renewed 1. As conscience There is a secret spy within us that observeth all that we think or speak or do Rom. 2.15 Their conscience bearing them witness and their thoughts in the mean time accusing or excusing Now this conscience must not be slighted partly in respect of our selves because 't is so intimate to us 'T is a spy in our bosoms and can give a better judgment of us and our actions than any thing else can The judgment of the world by way of applause or censure is foreign and grounded upon appearance therefore not so much to be valued 1 Cor. 2.11 The spirit of a man which is in him knoweth the things of a man Who knoweth more of us than we do our selves And this witness cannot be suspected of partiality and ill will for what is dearer to our selves than our selves Therefore if our hearts condemn us what shall be said for us 1 John 3.20 21. For if our hearts condemn us God is greater than our hearts and knoweth all things Beloved if our hearts condemn us not then have we confidence towards God And partly because of its relation to God 't is called the candle of the Lord Pro. 20.27 'T is Gods Deputy Judg and in the place of God to us and therefore if it doth accuse or excuse it is to be regarded for it is before Gods Tribunal that it doth condemn or acquit us 'T is his sentence that we are to stand in fear and dread of to whom doth it accuse us but to God whose Wrath doth it fear but Gods even then when there is no outward cause of dread and fear Conscience is the Vicegerent of the supreme Judg partly because of the rule it goeth by which is the will of God by which good and evil are distinguished which is either revealed by the light of Nature or the light of Scripture the light of nature Rom. 2.14.15 For the gentiles who have not the law do by nature the things contained in the law these having not the law are a law to themselves which shew the work of the law upon their hearts their consciences also bearing witness and their thoughts the mean while accusing or else excusing one another The Apostle proveth the heathens had a law because they had a conscience for conscience ever inferreth some rule and law by which good and evil are distinguished The light of Scripture comprehendeth either the Covenant of Works or the Covenant of Grace Works and so conscience condemneth all the world as guilty before God Rom. 3.19 and there is no escape from this sentence but a regular appeal and passage from Court to Court Psal. 10.3 4. If thou shouldest mark iniquities O Lord who shall stand But there is forgiveness with thee that thou mayest be feared Psal. 143.2 Enter not into judgment with thy servant for in thy sight shall no man living be justified where poor condemned sinners may take sanctuary of the Lords Grace and humbly claim the benefit of the New Covenant Grace wherein the penitent believer and those that sincerely obey the Gospel are accepted The legal conscience condemneth all the world but the evangelical conscience aquitteth us if we sincerely and thankfully accept the new covenant that is if we take the priviledges offered for our happiness and the duties required for our work therefore 't is said 1 Pet. 3.21 Baptism saveth not the puting away of the filthiness of the flesh but the answer of a good conscience toward God Not the bare Ordinance but the Covenant which is sealed by it And what doth the Covenant require Accepting the Lords offers and resolving to obey his commands 2. As renewed By nature conscience is blind partial stupid but by grace it 's made pure tender and pliant and more able to do its office The spirit is not said here to witness to our heart but to our spirit that is to conscience as renewed and sanctified now such a conscience implieth these things 1. Some knowledg of and consent to the new covenant for without knowledg the heart is not good Pro. 19.20 It erreth in point of law and rule and therefoe cannot well witness in the case And 2. Consent there must be for we cannot claim Priviledges by a Charter which we never accepted Therefore Isa. 56.4 And chuse the things
they will say arise and save us Exod. 10.17 Intreat the Lord that he may take away this death only So that all cometh from mere self-love partly because those relentings which they have for sin go not deep enough to divorce their hearts from it Psa. 78.36 37. Nevertheless they did flatter with their mouth and they lyed to him with their tongues for their heart was not right with him neither were they stedfast in his covenant Even then when they sought God right early and remembred that God was their Rock and the high God their Redeemer the Judgments of God had some slight effect upon them reduced them to some degree of repentance and good behaviour and temper for a while but all this while they were but like ice in yielding weather thawed above and hard at bottom partly because if they pray for spiritual things 't is but a dictate of conscience awakened for the time not the desires of a renewed heart seconded with constant endeavours to obtain what we ask of God and so The soul of the sluggard desireth and hath nothing Prov. 13.4 They are not urging desires that quicken to diligence But what prayers then come from the spirit 1. When there is something divine in them such as are suited to the Object to whom we pray and looketh like worship relating to God when it hath the stamp of his nature upon it we apprehend in God two sort of Attributes some that belong to his Mercy and Goodness some to his Majesty and Greatness now his Mercy and Goodness is seen in the joy of our faith and confidence his Majesty and Greatness in our Humility and Reverence both prompt us to serious worshipping 2. When there is something beyond the work of our natural faculties and prayer is not the fruit of memory and invention but of faith hope and love a man by the help of memory and invention may frame and utter a prayer which his heart disliketh 3. Whatever prayers are according to the will of God v. 27. And he that searcheth the heart knoweth what is the mind of the spirit because he maketh intercession for the saints according to the will of God 3. VSE is to exhhort you to get this spirit of prayer and supplication 1. Beg the Spirit of God From his fatherly Love Luke 11.13 If ye then being evil know how to give good gifts to your children how much more shall your heavenly Father give the holy spirit to them that ask him 2. Beg it as purchased by Christ as one of his Disciples as one that hath consented to the Covenant of Grace which is a dutiful and obediential acceptance of Christ Jesus as our alone remedy so doth Paul pray for it Eph. 1.17 18. That the God of our Lord Jesus Christ the Father of glory may give unto you the spirit of wisdom and revelation in the knowledg of him The eyes of your understanding being enlightned that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints So doth God offer it 3. Obey the spirit in other things and then he will help you in prayer Rom. 8.14 For as many as are led by the spirit of God are the sons of God That implyeth that he not only directs but we follow his direction therefore make it your business to obey his motions when he would restrain you from sin Rom. 8.13 If ye through the spirit moriifie the deeds of the body ye shall live When he inviteth and leadeth you into Communion with God which is called by the Apostle walking in the spirit Gal. 5.25 Obey him speedily for delay is a plausible denial thoroughly doing all that he requireth of you constantly not sometimes only when generally you neglect him the spirit is a stranger to you in prayer when you neglect his other motions there is a grieving the spirit Eph. 4.30 And grieve not the holy spirit whereby ye are sealed to the day of redemption A resisting the spirit Acts 7.51 Ye stiffnecked and uncircumcised in heart and ears ye do always resist the holy ghost And there is a quenching the spirit 1 Thes. 5.19 Quench not the spirit 4. Do not pride thy felf with the assistance he giveth Psal. 91.15 He shall call upon me and I will answer him and will be with him in trouble and I will deliver him Simon Magus would fain have the power to work miracles Acts 8.19 And when Simon saw that through the laying on of the Apostles hands the holy ghost was given he offered them money saying give me also this power that on whomsoever I lay hands he may receive the holy ghost SERMON XXXVI ROM VIII 27 And he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God IN these words the former priviledg is amplified He had spoken of the assistance we have from the spirit now acceptance Those sighs and groans which are stirred up in us by the spirit are not without fruit and success for they are taken notice of and accepted by the Lord. If they were confused and unintelligible groans or hasty sighs that die away and are gone like a puff of wind the priviledg were not so much no they are of greater regard than so they are observed and rewarded by God And he that searcheth c. In the words we have 1. A property of God mentioned that he searcheth the hearts 2. An Inference thence or an application to the matter in hand he knoweth the mind of the spirit 3. A reason why those groans are not unprofitable because he maketh intercession for the saints according to the will of God God knoweth the meaning of them and accepteth what is agreeable to his will 1. Let us consider the property of God which is here mentioned he that searcheth the hearts God needeth no search but knoweth all things by simple intuition but 't is spoken after the manner of men who enquire and search into those things which they would know more accurately and exactly And so it sets forth the infinite knowledge of God Doct. They that come to worship God had need have their hearts deeply possessed with a sense of his Omnisciency I shall prove two things 1. That God is Omniscient and in particular doth know the hearts of men 2. That those that would worship before the Lord must soundly believe and seriously consider this 1. That the hearts of men lie open to the view of God is a truth often inculcated in Scripture as in that speech of God to Samuel the Prophet 1 Sam 16.7 When Eliab Jesses eldest son was brought before Samuel surely the Lords Anointed is before him And the Lord said Look not on his countenance nor on the height of his stature for I have refused him the Lord seeth not as man seeth for man looketh on the outward appearance but the Lord looketh
on the heart Man seeth things slightly and superficially and judges of all things according to the shew and outside for his sight can pierce no deeper But God searcheth the heart and reins knoweth who is and will continue to be a faithful instrument of his glory 1 Chron. 28.9 And thou Solomon my son know thou the God of thy Father and serve him with a perfect heart and a willing mind for the Lord searcheth all hearts and understandeth all the imaginations of the thoughts A man cannot sincerely frame himself to the service of God unless he doth first believe him to know all things even our very thoughts yea the imaginations of the thoughts the first motions of the soul which set on men to do what they do so Prov. 15.11 Hell and destruction are before the Lord how much more the hearts of the children of men He compareth two things which are most unknown to us The state of the dead and the hearts of men God knoweth all those that are in Sheol the state of the dead though they are unknown or forgotten by the most of men we know not what is become of the bodies or souls of men the number of the damned or the blessed But God keepeth an exact account of all he knoweth where their souls are and their bodies also what is become of their dust and how to restore to every one their own flesh And as he knoweth who are in the state of the dead so what are the thoughts and hearts of men now alive The thoughts of the heart are hidden from us till they be revealed by word or action Who can know our thoughts What more swift and sudden What more various What more hidden than our thoughts yet he knoweth them not by guess or interpretation but by immediate inspection he seeth them before they are manifested by any overt-act he knoweth with what hopes and confidences and aims we are carried on in whose name we act and upon what principles and ends Again Jer. 17.9 10. The heart of man is deceitful and desperately wicked Who can know it I the Lord search the heart and try the reins even to give every man according to his wayes and according to his doings The heart of man is altogether unknown to others and very hard and difficult to be discovered by our selves there are so many slights and shifts and circuits and turnings to conceal and colour our actions But there is no beguiling of God who hath an eye to discover the most secret motions and inward intentions and will accordingly deal with men according to their deserts But the Scripture doth not only assert but argue this point 1. From the Immensity and greatness of God God is in all and above all and beyond all no where included no where excluded And so his Omnipresence doth establish the belief of his Omnisciency Jer. 23.23 24. Am I a God at hand and not a God afar off do not I fill heaven and earth can any hide himself where I shalt not see him God is every where here where you are nearer and more intrinsick to us than our very souls Therefore all we think speak or do is better known to him than it is to our selves We do all as in his sight speak all as in his hearing think all as in his presence that which can be absent is not God you may be far from him but he is not far from every one of you 2. From Creation He hath made our hearts and therefore knoweth our hearts Psal. 94.9 10. He that planted the ear shall no he hear he that formed the eye shall not he see surely he that made man knoweth what is in man and observeth what they do The same Argument is urged Psal. 139.13 Thou hast possessed my reins for thou hast covered me in my mothers womb And again Psal. 33.15 He fashioneth their hearts alike he considereth all their thoughts He that hath so much wisdom to give you the power to think knoweth the acts if he hath given knowledge to the Creatures He himself hath it in a more eminent degree nothing can be concealed from him who hath Creating power As he hath Created all alike he is able to discern them severally one by one and to understand all the operations of their very hearts 3. From Gods government which is twofold First Powerful by his effectual providence as he governeth all Creatures Secondly Moral by his laws as he governeth the reasonable Creature Both infer the point in hand 1. The government of his effectual providence which is necessary to all our actions for in him we live move and have our being Acts 17.28 all things move as he moveth them in their natural agency the Creature can do nothing without him and actually doth all things by him his wisdom guideth his will intendeth his power moveth and disposeth all This is urged Psal. 139.10 His hand leadeth us his right hand holdeth us up whereever we go That is we are still supported by his providential influence and therefore we cannot be hidden from him doth God support a Creature whom he knoweth not in an action he understandeth not therefore he is not regardless of thy thoughts words and ways 2. His moral government He hath given a law to the reasonable Creature and he will take an account whether it be kept or broken And therefore since all persons and causes are to be judged by him He doth perfectly understand them and every one of us is clearly and fully known to God both as to our hearts and actions or else He were uncapable to judg us This is often urged Psal. 94.10 He that chastiseth the Nations shall not he correct He that teacheth men knowledge shall not he know He that giveth laws to men demandeth exact obedience to these precepts and will chastise and punish mens disobedience So Heb. 4.13 All things are naked to the eyes of him with whom we have to do that is in the judgment 2. That they that would worship God aright had need be deeply possessed with this 1. From the nature of worship in general which is a Converse with God or a setting our selves immediately before the Lord. In solemn duties we come to act the part of Angels and to behold the face of our Heavenly Father As in prayer we come to speak to God and in the word we come to hear God speak to us in the Lord's Supper to be feasted at his Table God is every where with us but we are not always and every where with God We profess to be with him when we come to worship to turn back upon all other things that we may stand before the Throne of God Prayer is the most familiar converse with God that we are capable of while we dwell in flesh called therefore a visiting of God and an acquainting our selves with him a drawing nigh to him a calling upon God 'T is unnecessary to cite places Now none of
this can be done unless we believe him to be present and conscious to all that we do or say for all else is but an empty formality Therefore when we pray we must remember that we converse with him that searcheth the heart and knoweth what and how we ask as 1 Kings 8.39 Hear thou in thy dwelling place and forgive and do to every man according to his ways whose heart thou knowest for thou even thou only knowest the hearts of all the children of men All the faith the seriousness the comfort of prayer dependeth upon the belief of this for who would call upon him of whom he is not perswaded that he heareth him or be serious in a duty that knoweth not whether God regardeth yea or no or what comfort can be taken in having prayed and made known his desires to God unless he be perswaded those prayers come unto the ears of the Lord of Hosts So for hearing the word that which bindeth us to reverence is that we are in the sight of God Acts 10.33 We are all here present before the Lord to hear all things which are commanded thee of God otherwise men will come to see and be seen rather than to be taught and instructed God is every where but he is especially there where his ordinances are and we are to be so seriously attentive as if God himself did speak to us by oracles when his message is brought to us otherwise it will have no effect upon us 1 Thes. 2.13 Ye received it not as the word of men but as it is in truth the word of God which effectually worketh also in you that believe 2 Cor. 5.20 As though God did beseech you by us We lift up our hearts to him and set him before our eyes as having to do with God himself this only begets seriousness in hearing So for the Lord's Supper which is a middle duty between the word and prayer and compounded of both we hear God tendring his Covenant assuring us of his blessings promised and commanding us to fulfil the requisite duties that we may be capable of them We promising and praying by resolving and promising testify our consent to the Covenant thus stated by prayers and groans our dependance Now there is no Covenanting with one that is absent you will say he is present in his institution he is so and that is an help to faith therefore visible signs are appointed to be an instance of Gods presence with us but all his internal work is immediately transacted between our souls and God himself We look on him as present that seeth and heareth all Deut. 10.12 'T is to the soul God speaketh I am thy God Psal. 35.3 Say unto my soul I am thy salvation And the soul spake unto God Thou art my portion saith my soul. Either as to promise of obedience Psal. 119.57 or dependance Lam. 3.24 Two outward witnesses are conscious to what is done between God and our souls So Psal. 16.2 O my soul thou hast said unto God thou art my God upon this inward soul covenanting do all our priviledges depend and if God knoweth not all things nor engageth his heart to draw nigh unto him How can this be 2. From the danger of dissembling with God in acts of worship or putting him off with feigned pretences The Scripture sets forth three phrases a mocking of God a lying to God and a tempting of God A mocking of God Gal. 6.7 Be not deceived God is not mocked That is Impune there is no escaping the accurate search of the all-seeing God Ananias Saphirai's sin was hypocrisie in keeping back part of what was devoted They would seem liberal and pious as others who were joyned to the Church and so by a part of godliness seek to be excused from the whole And whilest they observe externals neglect internals own Religion when profession is not costly put on a garb of devotion at times but lay it aside ordinarily do what is plausible to men but neglect what is acceptable to God now this is called a lying to the Holy Ghost Acts 5.3 Why to the Holy Ghost rather than the Father and the Son Because of his special precedency and inspection over Church-Affairs Acts 20.28 Take heed therefore unto your selves and to all the flock over which the Holy Ghost hath made you overseers Act 15.28 For it seemed good unto the Holy Ghost and to us to lay upon you no greater burden than these necessary things They pretended to do it by his instinct as all Christians that pray profess or pretend to pray by the Holy Ghost Oh! Observe this many make a false confession of faith or promise of obedience this is called a lying not to men but to God Acts 5.4 Oh then we should be exceedingly fortified against hypocrisie in worship 't is to think to deceive God whom we profess to be Omniscient nay 't is a tempting of the Spirit of the Lord v. 9. How is it that ye have agreed together to tempt the spirit of the Lord A putting it to the proof whether he will discover us or no now rather than run this hazzard it concerneth us greatly and thoroughly to be possessed of this truth That God searcheth the heart 3. There can be no true worship unless we be deeply possessed with a thorough sence of the infinite knowledg of God 1. There can be no faith unless the worship be performed and tendred to God as an all-seeing Spirit Heb. 11.6 Without faith 't is impossible to please God for he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him If God know me not nor in what manner I serve him 't is all one whether I serve him religiously or with a cold faint formal worship for he seeth not with what heart I go about it if we pray and think to be never the better for praying there can be no life in prayer for a perswasion to be heard and accepted must be at the bottom of all duties therefore all that would serve him diligently must believe that he is Omniscient and knoweth all things 2. There can be no reverence For 't is all one to pray to an Idol and to a God that heareth not and seeth not yea 't is worse for they were perswaded of a Vertue or a Divine Power belonging to their Idols therefore all your worship will be but a conformity to the common custom and fashion Ezek. 31.31 They come before thee as thy people cometh and sit before thee as thy people and they hear thy words but they will not do them for with their mouth they shew much love but their heart goeth after their covetousness 'T is but a shew of Devotion USE Is comfort to sincere worshippers 1. God knoweth their persons that there is such a man in the world the desires of whose soul are to the remembrance of his name 'T is an usual temptation which haunteth the
groans which the spirit exciteth in his own children he knoweth what cometh from the natural what from the carnal what from the divine Spirit to what principles these motions belong For he weigheth the spirits Prov. 16.2 That is he doth so exactly know them as if they were put into a ballance What principles motives and aims we are acted by and observeth not only the matter of the prayer but the disposition of the petitioner whether the frame of his heart be Christian and gospel-like humble holy and heavenly or else it hath a carnal bias upon it 2. He knoweth by way of approbation that he doth regard and accept the groans of the spirit for words of knowledg imply allowance respect approbation as Psal. 1.6 God knoweth the way of the righteous but the way of the wicked shall perish Approveth favoureth prospereth as the opposite clause manifesteth As Christs not knowing the wicked implieth their rejection Matth. 7.23 So he knoweth the mind of the spirit he doth regard and accept of what is of the spirit in prayer The groans of believers are more than the pompous petitions of hypocrites 'T is not luscious eloquence which God regardeth but serious devotion if there be holy breathings after communion with him If your prayers be not sensless without a due feeling of your necessities and wants nor heartless without a desire of the graces and mercies you stand in need of God will accept you 3. Why this is such a comfort and benefit to the children of God 1. Gods knowledge by way of distinction between the moans of nature and the groans of the spirit 1. Because sometimes they do not speak in prayer but join with others you make it your prayer if you accompany it with your sighs and groans 'T is not the speaker only but all that consent by the serious motions of their hearts When the gifted prayed in the primitive Church the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the private person we translate it the unlearned was to say Amen 1 Cor. 14.16 And then was his prayer as much as the prayer of him that spake Their hearty Amen was signaculum fidei votum desiderii an hearty assent to the prayer or an hearty expression of their earnest desire 2. Sometimes they cannot speak and put their desires into a language as oppressed with troubles God knoweth the secret groans of our hearts when you cannot give them the vent of expression Psal. 38.9 Lord all my desire is before thee my groaning is not hid from thee The soul is so confounded that we cannot put our desires into distinct thoughts and words but yet they are as formal speech before God for he can interpret the most secret motions of our hearts Exod. 2.24 God heard their groans and remembred his Covenant Psal. 12.5 For the oppression of the poor for the sighing of the needy now will I arise saith the Lord. Psal. 6.8 For the Lord hath heard the voice of my weeping Such sighs groans tears have an intelligable language in Heaven 3. Sometimes they dare not speak for the Prophet telleth us of an evil time when the prudent will keep silence Amos 5.13 And another Prophet speaketh when a man cannot trust in a friend and must keep the door of his mouth from her that lyeth in his bosome Mich. 7.5 When they dare not speak against that which they cannot mend scarce dare peep or mutter or bemoan themselves or plead with God such is the iniquity of the times the guard is put upon them then God knoweth the desires of their hearts and smothered griefs and concealed complaints 4. Sometimes they are slâ—ndered when they speak by the scoffing Atheist or carnal world who know not the spirit and his holy motions because their heart is wholly devoted to sensual and earthly things the best strains of devotion are mocked at and all that suiteth not with their carnal way is counted folly 1 Pet. 4.4 speaking evil of you and verse 14. on their part the spirit is evil spoken of The world when they hear of believers praying in the spirit they scoff at it as those Acts 2.13 When the Holy Ghost came upon the Apostles some mocked saying These men are full of new wine so when any thing of God more than ordinary appeareth in them they deride it They are not skilled in the motions of the spirit when they are earnest Festus thought Paul mad and besides himself Acts. 26.24 The wisdom of the flesh is emnity against God and cannot judg aright of his ways and motions But now 't is a comfort that God will put another kind of construction upon the spirits working than the world doth they call evil good and good evil but God can distinguish they are incompetent judges having no savour and relish of these things Many things suit not with the corrupt sense of men that are yet agreeable to Gods holy will and that which is slandered in the world is owned by God and how much soever they are contradicted and scoffed at yet they injoy sweet and real communion with him Though the world knoweth not this spirit yet God knoweth and owneth it as the event declareth 5. Sometimes they themselves find it hard to interpret their duty and judg what is flesh and what is spirit but yet God knoweth the mind of the spirit and when they set themselves to converse with God in the best fashion they can the Lord granteth the desires of their hearts Psal. 66.19 Verily God hath heard he hath attended to the voice of my prayer We find our prayers are not rejected by God he had some doubt for it as appeareth in the verses before and after and so took it as a token of his sincerity God who cannot patronize any sin had been pleased to give him his approbation 6. The saints that are little satisfied in their work plead their desires Nehem. 1.11 O Lord I beseech thee let now thine ear be attentive to the prayer of thy servant and to the prayer of thy servants who desire to fear thy name And Isa. 26.9 With my soul have I desired thee in the night yea with my spirit will I seek thee right early 7. The children of God may be the better satisfied in his providence and favours to them for God will hear so much of the prayer as cometh from the spirit We ask natural conveniencies to a certain end God will not always give the means but the end shall be promoted he knoweth whether the means will prove a mercy yea or no or the end be promoted by these means or other now they desire the spirit may be heard not the flesh Abraham would have the promise fulfilled and pitcheth on Ishmael Gen. 17.18 Oh that Ishmael might live before thee But God intended a better way by Isaac If he give us our will 't is in anger that 's our prayer but the spirits prayer is to glorify God and according to the will of God Gods answer is
condemned and killed the just and he doth not resist you but some if they had their wills would adjudge them to the bottom of Hell John 16.2 They will put you out of the Synagogues as well as kill you That is curse and condemn you to Hell which is the second death but their rash censures are not ratified in Heaven their cursing hurts no more than their absolution benefiteth us therefore this is not the meaning the words relate to the supream Court What fear is there of condemnation by God when he declareth his mind concerning the justification of such as believe in Christ Now God hath expresly said That he that believeth shall not come into condemnation and who dareth to contradict his sentence False Teachers may deny this comfort to the penitent believers and make their hearts sad whom God would not have made sad but God will not retract his grant and the sentence of any judge on this side God needeth not to be stood upon 'T is on their part presumption and usurpation of the Throne of God and their act cannot do us harm we stand or fall to our own proper Lord and Master 2. The ground of the challenge We are acquitted from condemnation on Christs account this blessing runneth in the channel of his Mediation four branches of it are here mentioned 1. Christs Death 2. Resurrection with an yea rather 3. His Exaltation at the right hand of God 4. His intercession for us all which would be in vain and lose their effect if any condemnation were to be feared by us From the whole observe 1. That freedom from the fears of Condemnation is one great priviledg of true and sound believers 2. That our triumph over the fears of condemnation ariseth from the several acts of Christs Mediation For the first Point That freedom from the fears of condemnation is one great priviledg of true and sound believers What a great priviledg it is will appear 1. By the dreadfulness of the sentence 2. The difficulty to get rid of these fears 3. The sure and solid grounds of a believers peace 1. The dreadfulness of the sentence To condemn is to adjudg to punishment and for God to condemn is to adjudg us to everlasting punishment the final sentence is set down Matth. 25.41 Depart from me ye cursed into everlasting fire prepared for the devil and his angels In the general they are pronounced cursed but in particular there is the poena damni the loss of Gods Favour and Presence and Glory they depart from God who made them at first after his Image from the Redeemer whose Grace was offered to them but slighted by them from the Holy Ghost who strove with them to sanctifie them and reduce them to God till they quenched all his motions and expelled him out of their hearts The Disciples wept when Paul said Ye shall see my face no more But what anguish will fill the hearts of the reprobate when God shall say to them Ye shall never see my face more you are now cut off from all hopes and possibility of salvation for ever Wicked men banish God out of their company now Job 21.14 Depart from us for we desire not the knowledg of thy ways God will then be even with them and banish them out of his presence not from his essential presence for that is with them to their everlasting misery but from his gracious presence which is the everlasting delight of the saints and from all possibility of acceptance with him 2. Poena sensus into everlasting fire prepared for the devil and his angels Into fire not purifying but tormenting for so hell is a place of torment and a state of torment Luke 16.24 I am horribly tormented in this flame And v. 25. He is comforted and thou art tormented v. 29. That they come not into this place of torment 2. It is for duration everlasting fire It had a beginning but will never have an end The Saints in all their troubles can see both banks and bottom they never met with any such hard condition but it had an end but here there still remaineth a fearful looking for more fiery indignation from the Lord The glory which they refused is everlasting glory and the torments which they incur are everlasting torments 3. 'T is said prepared for the devil and his angels This sheweth the greatness of the misery of the wicked The Devil and his Angels must be their everlasting companions they who entertained his suggestions in their hearts shall then remain for ever in his company and society as Christ with his blâ—ssed Angels and Saints make one Kingdom or family living together in perpetual blessedness so the Devil and his Angels and the wicked make one society living together in perpetual misery This is the sentence of condemnation in the Christian notion of it 2. The difficulty to get rid of these fears 1. We all deserve condemnation upon many accounts both upon the account of original sin Rom. 5.18 As by the offence of one judgment came upon all to condemnation so by the righteousnese of one the free gift came upon all to justification of life Our actual offences make it more our due for the wages of sin is death Rom. 6.23 The second death as well as the first 2. In our natural estate we were actually condemned by the sentence of the law which is confirmed by the Gospel if we refuse the offered remedy John 5.18 19. He that believeth not is condemed already And v. 12. This is the condemnation that light is come into the world and men love darkness rather than light because their deeds are evil 3. Our consciences own it that where there is guilt there will be condemnation and therefore our own hearts condemn us 1 John 3.20 And unless this condemnation be reversed and that upon good grounds we can have no firm and solid peace within our selves conscience speaketh aloud this truth and is the more to be regarded partly because the fears of the guilty creature are founded in the nature of God his Holiness and Justice his pure Holiness Hab. 1.13 Thou art of purer eyes than to behold iniquity 'T is a natural truth that sin is displeasing to God and maketh the sinner hateful and loathsom to him and worthy to be cast off and punished by him Gods holiness is at the bottom of all our fears we fear his wrath because 't is armed with an Almighty Power we fear his Power because 't is set a work by his Justice we fear his Justice because 't is awakened by his Holiness which cannot endure sin and sinners 1 Sam. 6.20 And the men of Bethshemesh said who is able to stand before this Holy Lord God So also on the other hand all mens security ariseth from a misprision of Gods nature as if he were not so holy Psal. 59.21 Thou thoughtest that I was altogether such a one as thy self Not much offended with sin Now for the
to presume upon the indulgence of that day are such who make a fair profession injoy many outward priviledges As suppose the Jew above the Gentile the Christian above the Jew the Officer or one Imployed in the Church above the common Christian. The priviledge of the Jew was his circumcision the knowledge of the Law and outward obedience thereunto or submission to the rituals of Moses because they were exact in these things they hoped to be accepted with God and to be more favourably dealt with than others The priviledge of the Christian is baptism the knowledge of Christ being of his party and visibly owning his interest in the World they have eaten and drunk in his presence he hath taught in their streets and they have frequented the assembly where he is ordinarily present and more powerfully present Luke 13.26 'T is possible they have put themselves in a stricter garb of religion forborn disgraceful sins been much in external ways of duty given God all the cheap and plausible obedience which the flesh can spare But if all this be without solid godliness or that sound constitution of heart or course of life which the principles of our profession would breed and call for these priviledges will be no advantage to him Well then let the Officer come the Apostle Prophet Pastour or Teacher by what names or titles soever they be distinguished who have born rule in the Church been much in exercising their gifts for his glory have taught others the way of salvation this is their priviledge Mat. 7.22 Lord have we not prophesyed in thy name and in thy name cast out Devils and in thy name done many wondrous works Then will I profess unto them I never knew you depart from me ye workers of iniquity Well now if no mans person shall be accepted if not for his profession if not for his Office if not for his external ministrations surely we ought to be strict and diligent and seriously godly as well as others And if we shall all appear before this Holy Just and Impartial Judge we should all pass the time of our sojourning here in fear 2. T is a strict and a just Judgment Acts. 17.30 31. He commandeth now all men every where to repent Because he hath appointed a day wherein he will judge the world in righteousness Now God winketh at every mans faults and doth not take vengeance on them judgeth the World in patience but then all men must give an account those who have refused the remedy offered to lapsed mankind shall have Judgment without mercy And how terrible will that Judgment be when the least sin rendreth us obnoxious to the severity of his revenging justice But those who have heard the Gospel and accepted the redeemers mercy shall also be judged according to their works in the manner formerly explained there is a remunerative Justice observed to them we must give an account of all our actions thoughts speeches affections and intentions that it may be seen whether they will amount to sincerity or a sound belief of the truths of the Gospel and therefore we should be the more careful to walk uprightly before him Matth. 12.36 37. But I say unto you that for every idle word that men shall speak they shall give an account thereof in the Judgment for by thy words thou shalt be justified and by thy words shalt thou be condemned Words must be accounted for especially false blasphemous words and such as flow out of the evil treasure of the heart and sadly accounted for For in conferring rewards and punishments God taketh notice of words as well as actions they make up a part of the evidence certainly in this just judgment we shall find that 't is a serious business to be a Christian. But those who have owned the redeemer must esteem him in their hearts above all wordly things and value his grace above the allurements of sense and count all things but dung and dross for the excellency of the knowledge of their Lord Phil. 3.7 8 9. And glorify him in their lives 1 Thes. 1.11 12. And pass through the Pikes To him that overcometh Rev. 2.26 And resist the Devil and subdue the flesh and vanquish the World There must be doing and there must be suffering there must be giving and forgiving giving out of our estates and forgiving wrongs and injuries visiting the sick and clothing the naked feeding the hungry there must be believing loving mortifying sin perfecting holiness And this is the tryal of those who come under the Gospel covenant which might be easily proved if the thing were not evident of its self Now judge you whether all this should not beget the fear of reverence or caution at least which fear of God should always reign in the hearts of the faithful 3. Gods final sentence is to be passed upon us upon which our eternal estate dependeth Therefore the great weight and consequence of that day maketh it matter of terrour to us We are to be happy for ever or undone for ever our estate will be then irrevocable Where a man cannot err twice there he cannot use too much solicitude According to our last account so shall the condition of every man be for ever What is a matter of greater moment than to be Judged to everlasting joy or everlasting torment Matters of profit or disprofit credit or discredit temporal life and death are nothing to it If a man lose in one bargain he may recover himself in another credit may bewounded by one action and healed in another though the scar remain the wound may be cured If a man die there is hope of life in another World but if sentenced to eternal death there is no reversing of it Therefore now we knowing the terrour of the Lord sue out our own pardon and perswade others to sue out their pardon in the name of Christ to make all sure for the present 4. The execution in case of failing in our duty is terrible beyond expression Because this is the main circumstance and is at the bottom of all I shall a little dilate upon it not to affright you with needless perplexities but in compassion to your souls God knoweth I shall take the rise thus The object of all fear is some evil approaching now the greater the evil is the nearer it approacheth the more certain and inevitable it is and the more it concerneth our selves the more cause of fear there is all these concur in the business in hand 1. The execution bringeth on the greatest evil The Evil of punishment and the greatest punishment the wrath of God the wrath of the eternal Judge who can and will cast body Soul into eternal fire This was due to all by the first covenant will be the portion of Impenitentsinners by the second Heb. 10.31 It s a fearful thing to fâ—ll into the hands of the living God Mark first obstinate and impenitent-sinners do Immediately fall
Heaven The whole genius of the Popish religion runneth this way where the worship of Christ is turned into a theatrical pomp and the simplicity of the Gospel is changed into weak and silly observances and beggarly rudiments which betray it to the contempt scorn of all considering men and is no more pleasing to Christ than the mockage of the Jews Souldiers that put a purple robe upon Christ and cryed Hail king of the Jews when they spit upon him and buffeted him In Christians 't is but to complement Christ to feast and make mirth for his memory and deck our bodies and houses whil'st we look not after rejoycing in the Spirit to be all for sumptuous Temples and costly furniture and rich Altar Cloaths and Vestments while his Laws are trampled under foot and those that would sincerely worship Christ and make it their â—usiness to go to Heaven are despised and maligned and it may be condemned to the fires 'T is not the pomp of Ceremonies but Faith and brokenness of heart and diligence in his service and living in the Spirit that Christ mainly looketh after Religion looketh more like a worldly thing in a carnal dress but the Kings daughter is glorious within Psa. 45.13 The glory of the true Church and every member thereof is in things spiritual as knowledge faith love hope courage zeal sobriety patience humility these are the true glories of the Saints not golden Images and rich accommodations and outward triumph and carnal revilings and the great thing Christ hath commended to us in his Doctrine is an holy heart and an holy life Psa. 93.5 Holiness becometh thy house O Lord for ever Not pomp and gaudry of worship but purity and holiness that 's a standing ornament 4. By herding with a stricter party whil'st yet our hearts are not subdued to God There are three places prove this Gal. 6.15 For in Christ Jesus neither circumcision nor uncircumcision availeth any thing but a new creature And Gal. 5 6. For in Christ Jesus neither circumcision nor uncircumcision availeth any thing but faith that worketh by love 1 Cor. 7 19. Circumcision is nothing and uncircumcision is nothing but keeping the commandments of God Men hug others because they are of their party and fellowship 't is religion enough to be one of them of such a party and denomination as obtains the vogue and is of most esteem among Christians in that age yet how strict so ever our party be if our hearts be not subdued to Christ all is as nothing in the sight of God till a man be a new creature 't is but a fleshâ—y knowing of Christ a man may change his party as a piece of Lead will receive any Impression either Angel or Devil or what you stamp upon it 3. This knowing Christ after the flesh will do us no good be of no comfort and use to us as to the salvation of our Souls 1. Because God is no respecter of persons 1 Pet. 1.17 If you call him Father who without respect of persons Judgeth every man according to his works The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the outward appearance but God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that doth not judge by outward respects The Prosopon of the Jew was his knowledge of the Law and injoying the Ordinances of God The Prosopon of the Christian is his profession of respect to Christ and esteem of him but God judgeth not by the appearance but by the internal habit and constitution of the heart manifested by an uniform obedience to his whole will otherwise circumcision may become uncircumcision or Christianity as Paganism Therefore 't is not enough to profess you are for Christ of his Faction and Party for there is a Faction of Christians as well as a religion they are of the Faction of Christians whose interest and education leadeth them to profess love to Christ without any change of heart or serious bent of Soul towards him Now this is the Prosopon according to which God may be supposed to judge for you do not think riches or poverty fear or love can so much as be supposed to be in God but profession or not profession is that he looks to 2. Because Christ hath put us upon another tryal than a fond affection to his outward person and memory namely by our respect to his commandments John 14.21 He that hath my commandments and keepeth them he it is that loveth me There 's the main other things will not pass for love though they be taken for such in the World And John 15.14 Ye are my friends if ye do whatsoever I command you Perfect friendship consists in harmony or an agreement in mind and will If you have any true love to Christ it will make the Soul hate every thing which it knoweth to be contrary to his nature and will Psa. 97.10 Ye that love the Lord hate evil and constraineth the Soul to set about every thing which it knoweth will please and honour him 2 Cor. 5.14 The love of Christ constraineth us If we do but love him and be sensible of the obligation he hath left upon us So it will be in a real spiritual love 3. Because they cannot truly challenge the name of Christians that do only know Christ after the flesh Christ being now exalted requireth a spiritual converse with him When Christ hath laid aside his mortal life we should lay aside our carnal conceits and affections There were some Jewish Impostors that Eusebius writeth of Mungrel Christians Chocabites and Nazerites who called themselves the Lords kinsmen a sort of Cozening and Heretical companions they were who for their own purposes forraged the Countrys up and down as the Gipsies now do amusing the World with genealogies and drawing the vulgar after them with many vain fancies denyed the Resurrection interpreting all said about it of the new creature pretending belief in Christ but observing the Law of Moses against whom the Epistle to the Galatians is supposed to be written And there were some that knew Moses after the flesh and seemed to pretend much zeal to the Law of Moses Now the Apostle saith they deserved to be called the concision rather than the circumcision whereof they gave out themselves to be patrons and defenders The true believers had right to that title because they had the thing signified by circumcision worshipping God with the inward and spiritual affection of a renewed heart and trusting in Christ alone for salvation who was the substance of the shadows and renouncing confidence in fleshly priviledges worship God in the Spirit and rejoyce in Christ Jesus So for Christians glorying in externals is scarce worthy the name of Christianity if they have the name not the reality 4. Because this knowing Christ after the flesh is inconsistent with his glorious estate in Heaven It pleased him not in the days of his flesh A Divine spiritual affection doth only befit the state of glory to which he is exalted Now
he is ascended into Heaven he is to be known in Faith and worshipped in Spirit his body is above all kindness and his memory is to be respected not as the memory of an honourable man but as one who is Lord of the Church and governeth it by his Spirit to the end of the World Phil. 2.10 11. Not Lord Lord but obedience Matth. 7.22 1 USE is reproof of those that please themselves with that deceit of heart that if they had lived in the days of Christ conversed with our Saviour and heard his Doctrine and seen his Miracles and holy life they would not have used him as the Jews did but expressed kindness and love to his person Now to these let me say First That 't is an old deceit of heart We usually translate the scene of our duty to former times and lay aside at the present that work and expression of love which God hath called us to God knoweth in what age to cast you and what means and dispensations are fittest for you he that doth not improve present means will not improve any 1 Pet. 1.8 Whom having not seen we love in whom though now you see him not yet believing ye rejoyce with joy unspeakable and full of glory If ye receive his Doctrine obey his Laws believe in him love him rejoyce in the midst of afflictions you express your love to Christ. 2. It is not likely you would do otherwise having the same temper and constitution of Soul which they had that opposed Christ the same root of bitterness in you You hate those in whom there is the Image of Christ and some representation of his Holiness and Meekness We read of those Mat. 23.29 30. Who build the Tombs of the Prophets and garnish the Sepulchers of the Righteous and say if we had been in the days of our Fathers we would not have been partakers with them in the blood of the Prophets who yet persecuted Christ as many will condemn the former Adversaries of the Martyrs Bonner and Gardiner Christ taught no other Doctrine than that which the Prophets and Martyrs had done but dead Saints do not exasperate And what entertainment would a rude dissolute sort of people give to such a mean but holy Person as Christ was that was so free in his Reproofs Ye are of your Father the Devil and the lusts of your Father ye will do John 8.44 He that now sheweth a spightful and malicious mind against the Truth and Servants of God shall never make me think otherwise but if he had lived in Christs days he would have been as ready and forward to persecute him as the worst Certainly an Herod and an Herodias to John Baptist would have been an Ahab and a Jezabel to Elijah ask them what they thought of Ahab and Jezabel they would have made many great Protestations that they would have done far otherwise but they did the same things to him that came in the Spirit and Power of Elias No miscreant but will cry out on the treachery of Judas the envy and malice of the High-Priests the fury of the Jews yet the same thing is done by them whilest Godliness is Persecuted they are still desirous to break this Vessel where this Treasure lyeth Dead Saints are out of sight no Eye sore to them no way offensive to their Ears 3. If you should this would not save you without Conversion to God The same Laws were in force then that are now knowing Christ after the flesh would do you no good but a spiritual and true affection to him The Reward was still promised to true Disciples John 12.26 If any man serve me let him follow me and where I am there shall also my servant be if any man serve me him will my Father honour When some came to see him he exhorted to imitation of his Example and subjection to his Laws It is not an outside appearance unless we humbly engage in his Service and have a desire to please him in all things Oh therefore let us make this use of the love of Christ and the sense of our engagements to him as to know Christ not after the flesh but so as to love him and serve him and subject our selves to his Laws Use 2. Have we a better knowledge of Christ Do we know him after the flesh or after the Spirit 1. The ground of our Knowledge what is it common Tradition Human Credulity or the illumination of the Holy Ghost The same Truths work differently as represented in a different light Common Report begets a cold Christianity Mat. 16.16 17. 1 John 5 4 5. 1 Cor. 2.4 Hear-say is an advantage yet not to be rested in We stand upon higher ground than Heathens yet are not taller men John 4.42 Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the World We our selves should be acquainted with Christ then we know the Truth with more efficacy John 8.32 Ye shall know the Truth and the Truth shall make you free with more clearness and certainty John 17.8 They have known surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I came out from thee Acts 2.36 Therefore let all the house of Israel know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assuredly that God hath made that same Jesus whom ye have Crucified both Lord and Christ You may venture safely upon it build on it as a sure Foundation the other is but a dead and weak thing it vanquisheth no Temptations subdueth no carnal Affections 2. The fruits and effects of our Knowledge 1. It is a transforming Knowledge 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same Image from glory to glory Such a Knowledge as begets Union with Christ and a thorow change so as to be converted to him For it follows in the next verse to the Text Therefore if any man be in Christ he is a new Creature Christ liveth a new kind of life in Heaven so should we upon Earth he hath laid aside his mortal life so should we our carnal life live to God in the Spirit Know him and the power of his Resurrection Phil. 2.10 Christians are to be esteemed by their profiting in Godliness that is knowing him after the Spirit When we know that Spiritual Power which is in him and feel it in our selves renewing and changing the heart we find the power of his Resurrection raising us from the death of Sin to the life of Grace if we are planted into Christ as living Members of his Mystical Body 2. It is a knowledge that obscureth the splendor of all outward excellencies in our Opinion Estimation and Affection 1 Cor. 2.2 For I determined not to know any thing among you save Jesus Christ and him Crucifyed Phil. 3.8 Yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord for whom
to repent and believe but for repentance and faith its self to be wrought in us Put it into the instance of Peter and Judas For otherwise God would do no more for Peter than for Judas if God did only give a power to will if we please to do it so man would difference himself 1 Cor. 4.7 Then Peter no more than Judas and Judas as much as Peter Lord I thank thee that thou hast given me some supernatural help namely a power to return to thee if I will And the like help thou hast given to my fellow disciple Judas but this I have added of mine own accord a will to return and be converted And though I have received no more than he yet I have done more than he since I have accepted grace and he remaineth in sin I owe no more to thy grace than Judas did but I have done more for thy Glory than Judas did 5. Our first choice and willing the things of God is not only given us but our willing and working when we are converted Grace is no less necessary to finish than to begin and the new state dependeth absolutely on its influence from first to last He worketh all our works for us There is not one individual act of grace but God is interessed in it as the Soul is in every member there is not only a constant union by vertue of their subsistence in the Body but there is a constant animation and influence and the members of the Body have no power to move but as they are moved and acted by the Soul So grace is twofold habitual which giveth the Christian his supernatural being 2 Pet. 1.4 Who hath made us partakers of the divine nature And actual which raiseth and quickeneth them in their operations To this sense must these places be interpreted John 15.5 He that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing And 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing but our sufficiency is of God You will say then what difference is there between the regenerate and unregenerate a natural man and a new creature I Answer there is somewhat in them which may be called a new life and a new nature somewhat distinct from Christ or the Spirit of Christ that worketh in them there is the habits of grace or the seed of God 1 John 3.9 which cannot be Christ or the Spirit for 't is a created gift Psa. 51.10 Create in me a clean heart This is called sometimes the Divine nature sometimes the new creature sometimes the inward man sometimes The good treasure Matth. 12.35 A stock of grace which may be increased 2 Pet. 3.18 But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. All which are not competible to the Spirit so that when the Spirit worketh on us 't is in another manner than on the regenerate At first conversion we are meer objects of grace but afterwards instruments of grace first upon us and then by us He worketh in the regenerate and unregenerate in a different manner he works on the unregenerate while they do nothing that is good yea the contrary the regenerate he helpeth not unless working striving labouring there is an inclination towards God and holy things which he quickeneth and raiseth up 6. In the same action unless God continueth his assistance we fail and wax faint for God doth not only give us the will that is the desire and purpose but the grace by which we do that good which we will and purpose to do these two are distinct to will and to do And we may have assistance in one kind and not in another willing and doing are different For Paul saith Rom. 7.18 To will is present with me but how to perform that which is good I find not There needeth grace for that also to will is more than to think and to exert our will into action is more than both in all we need Gods help we cannot think a good thought nor conceive an holy purpose much less perform a good action So that we need renewed strength every moment The heart of man is very mutable in the same duty and we can keep up our affections no longer than God is pleased to hold them up While the influence of grace is strong upon us the heart is kept in a warm holy frame but as that abateth the heart swerveth and returneth to sin and vanity instance in Peter se posse putabat quod se velle sentiebat Use 1. Let us apply this 1. Take heed of an abuse of this Doctrine 1. Let it not lull us asleep in idleness because God must do all we must do nothing this is an abuse the Spirit of God reasoneth otherwise 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 Work for God worketh it cannot be a a ground of loosness or laziness to the regenerate or unregenerate 1. Not to the unregenerate their Impotency doth not dissolve their obligation A drunken Servant is a Servant and bound to do his work though he hath disabled himself 't is no reason the Master should lose his right by the Servants default Again Gods doing all is an ingagement to us to wait upon him in the use of means that we may meet with God in his way and he may meet with us in our way 1. That we may meet with God in his way God hath appointed certain duties to convey and apply his grace We are to lye at the Pool till the Waters be stirred to continue our attendance till God giveth grace Mark 4.24 Take heed what ye hear With what measure ye mete it shall be measured to you As you measure to God in duties so will God measure to you in blessings 2. That God may meet with us in our way God influenceth all things according to their natural inclination God inlightneth with the Sun burneth with the fire reasoneth with man acts necessarily with necessary causes and freely with free causes he doth not oppress the liberty of the creature but preserveth the nature and interest of his workmanship draweth men with the cords of a man Hos. 11.4 He propoundeth reason which we consider and so betake our selves to a Godly course The object of regeneration is a reasonable creature upon whom he worketh not as upon a stock or a stone and maketh use of the Faculties which they have shewing us our lost estate and the possibility of Salvation by Christ sweetly inviting us to accept of Christs grace that he may pardon our sins sanctify our natures and lead us in the way of holiness unto eternal life Now these means we are to attend upon 2. Not to the regenerate Partly because they have some principles of operation there is life in them and where there is life there is a
It maketh us shy of Gods presence Once more 't is a debt which bindeth us over to everlasting punishment and if we be not pardoned the Judge will give order to the Jailer and the Jailer will cast us into Prison till we have paid the utmost farthen Luke 12. last verse And that will never be How doleful is their case who are bound hand and foot and cast into Hell there to remain for ever and ever Now put altogether certainly if you had ever been in bondage and felt the sting of death the curse of the Law or been acquainted with the fiery darts of Satan or scorched with the Wrath of God or known the terrours of those of whom God hath exacted this debt in Hell surely you would say Blessed is the man Happy are those whose sins are pardoned Those that mind their work that know that it is to look God in the Face with comfort that have this Chain broken the Judge turned into a Father the Tribunal of Justice into a Throne of grace and punishment into a pardon will say Blessed is the man SERMON XXXVII 2 Cor. 5.19 And hath committed to us the word of reconciliaion WE come now to the third thing The means of application or bringing about this reconciliation on mans part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath placed in us In which observe two things 1. The matter of the charge trust or thing intrusted The Word of reconciliation Called also verse 18. The Ministry of reconciliation That is the Gospel which revealeth the way of making peace with God and is the Charter and Grant of Christ and all his benefits from God unto every one that will receive him Now the Gospel may be considered as written or preached As written so 't is properly called the word of reconciliation as preached so the ministry of reconciliation The one serveth to inform the other to excite by the one the door of mercy is set open by discovering the admirable methods of grace in reclaiming the World by the other men are called upon perswaded and exhorted to accept of the remedy offered 2. The persons to whom he hath committed He hath put in us The Apostles and their successours First the Apostles are of chief consideration for these as Master-builders were to lay the foundation 1 Cor. 3.10 And Eph. 2.20 And are built upon the Foundation of the Apostles and Prophets Jesus Christ being the corner stone They were infallibly assisted and to be absolutely trusted in what they wrote had the power of miracles to evidence their mission and call They were confined to no certain charge and Country therefore this trust did belong to the Apostles in all respects chiefly in some respects to them only Secondly Ordinary Ministers are not to be excluded because they agree with the Apostles as to the substance of their Commission Which is to reconcile men to God or to preach the Gospel The ordinary ministerial teaching is Christs institution as well as that of the Apostles Eph. 4.11 He gave some Apostles and some Prophets and sâ—me Evangelists and some Pastors and Teachers He that appointed Prophets and Apostles to write Scripture hath also appointed Pastors and Teachers to explain and apply Scripture This is done pleno jure Matth. 28.19 20. All power is given me in Heaven and Earth go ye therefore and teach all nations baptizing them in the name of the Father and of the Son and of the Holy-Ghost teaching them to observe all things whatever I have commanded you and loe I am with you to the end of the World By vertue of that authority given him by God they are in the same Commission and have a promise of the same presence and Spirit So also 1 Cor. 3.5 Who then is Paul and who is Apollo but Ministers by whom ye believed As to the substance of the work they do the same thing as to the substance of the blessing they are accompanied with the same Spirit In both as their ministry for the matter of it 't is the ministry of reconciliation so for the power of it 't is the ministration of the Spirit unto life Only the one are immediately called miraculously gifted infallibly assisted sent out to all the World the other have an ordinary call a limited place but yet do the same work in the same name and are assisted by the same Spirit Doct. That much of the wisdom and goodness of God is seen in the course he hath taken for the applying of reconciliation In the merit or way of procuring in the branches the restitution of his favour and Image we have seen already now the way of applying that will appear 1. God would not do us good without our knowledge and therefore first or last he must give us notice 't is every where made as an act of Gods goodness to reveal the way of reconciliation When the Psalmist had discoursed of the pardon of sins he presently addeth Psa. 103. He made known his ways unto Moses his acts unto the Children of Israel And Psa. 147.19 20. He hath shewed his Word unto Jacob and his Judgments unto Israel he hath not dealt so with every Nation as for his Judgments they have not known them And Mich. 6.8 He hath shewed thee O man what is good but especially in the new administration of the covenant Heb. 8.10 11. I will put my Laws in their minds and write them in their hearts and I will be to them a God and they shall be to me a people and they shall not teach every man his neighbour nor every man his brother saying know the Lord for all shall know me from the least to the greatest And Isa. 53.11 By his knowledge shall my righteous Servant justify many Those places shew that as it is a great favour that the way of reconciliation was found out so this is a new favour that the way is so clearly revealed that 't is not left to our blind guesses if God had intended to do us good but would not tell us how there would not have been due provision made for the comfort duty of the Creature Not for our comfort For an unknown benefit intended to us can yield us no comfort Christs Prophetical office is as necessary for our comfort as his Sacerdotal Heb. 3.1 Consider the Apostle and High-Priest of our profession Jesus Christ. We could take little comfort in him as an High-Priest if he had not been also an Apostle The highest office in both the Testaments was necessary to our comfort and peace In the old Testament all the business of that dispensation was to represent him an High-Priest So in the new as an Apostle That was to open the mind and heart of God to us shew us how to be happy in the love and injoyment of God Nor could we understand our duty All parties interesâ—ed in the reconciliation must be acquainted with the way of it and therefore man must understand what course God would
which is forced is not sincere Many own Christ in their sickness and distress that never care for him when they are well at ease then they forget all live as they did before when their turn is served There is a difference between a Womans coming to a Physician for cure and her coming to a Husband to dwell with him True Conversion doth begin in fear but it doth not end there it endeth in a change of Heart and a settled love to God and Holiness and an hatred of Sin This is not only seen in men when the fear of Death affrights them but in their whole lives Others under some Conviction they would have Christ for their Consciences and the World for their Hearts Secondly It must be a full and unbounded Consent to all the terms and demands of the Gospel to be what he would have you to be and to do what he would have you to do Mat. 13.44 The man sold all to buy the Pearl of great price You must not stick at any thing Though you are unwilling to let the match go yet it is no full consent Christ will be taken for better for worse you must renounce your dearest Lusts devote and resign your choicest Interests or else you are unworthy of him The bargain is not made till all your Interests be laid at his feet Luk. 14.26.33 So for Lusts Mat. 5.29.30 Here men usually stick and had rather undergo any cost and pains than undergo the mortification of Sin as you may see in Mica 6.6 7. Wherewith shall I come before the Lord and bow my self before the most high God shall I come before him with Burnt Offerings and Calves of a year old Will the Lord be pleased with thousands of Rams or with ten thousands of Rivers of Oyl Shall I give my First-born for my Transgression and the Fruit of my Body for the Sin of my Soul Now before it comes to this man hath many debates of Soul They are convinced that Sin is evil contrary to God and hurtful to themselves and have some mind to let it go But in fine their Hearts are more for it than against it and so do not come up to a saving consent to take Christ for their Lord and Husband The pleasures of sin are so bewitching that they cannot come up roundly to Christs terms or to the whole business of Christianity Thirdly It must be a firm and habitual Consent and such as is not retracted in our after Conversation Weak and wavering purposes soon come to nothing but when this is your ordinary frame and the new Nature and the inclination of your Souls is this way when there is a new bent put upon your Spirits then it will hold out Psal. 119.112 I have inclined my heart to perform thy Statutes alwayes to the end The Second thing remarkable in the Text is the Entrance of those that were ready in to the Nuptial Feast And 1. Who are the Persons They that are inwardly renewed and endowed with the saving Graces of the Spirit 2. What 's their Priviledge They went in to the Marriage to the Festivities of the Marriage Chamber or place of Nuptial Entertainment Marriage Feasts are often spoken of in Scripture Judg. 14.10 And Sampson made a feast for so used the young men to do And Gen. 29.22 And Laban gathered all the young men of the place and made a feast This figureth the joys of Eternal Life and that full and sweet Communion we shall have with Christ in Heaven Doct. Those only who are ready and prepared for Christ shall enter into eternal joys when others are excluded Luk. 12.37 Blessed are those Servants whom when the Lord cometh he shall find watching So Mat. 24.44 Therefore be ye also ready 1. I shall enquire What it is to be ready 2. Shew you why they only shall have eternal and immediate Communion with Christ. 1. What it is to be ready There is a Twofold Readiness 1. An Habitual and Constant Readiness 2. An Actual Readiness when you specially compose your selves to meet with Christ. 1. Of the Habitual and Constant Readiness that concerneth the state of the Person the frame of the Heart and the course of our Conversations as represented by Oyl in the Vessel and the Lamps kept burning 1. The State of the Person He must be one reconciled and one at peace with God There are two Expressions in Scripture that speak of the state that we must be found in when Christ cometh 2 Pet. 3.14 That we may be found of him in peace The other is 2 Cor. 5.3 That we may not be found naked And both do principally relate to Justification Our Peace depends upon our Reconciliation with God Rom. 5.1 And till your Pardon be sued out in an humble and broken-hearted manner how will you be able to stand before the Lord till you be rectus in Curia and have a discharge of Sin and the Curse and be not found in a natural and unconverted Estate The other Expression is That we may not be found naked 'T is sad to appear before God with no other covering but our own Skins No there is no getting the Blessing but in the Garment of our Elder Brother Therefore we are so often bidden to put on the Lord Jesus Rom. 13.14 and Gal. 3.27 and that you buy of Him white Raiment to cover your nakedness Rev. 3.17 18. These places are principally to be interpreted of Justification though it will not exclude Sanctification For that is a Garment of Salvation to cover our loathsome nakedness from the sight of the Lord. 2. As to the frame of the Heart that it be renewed and Sanctified Habitual Grace is Oyl in the Vessel that there may be a Spring or Fountain of Grace in the Heart Joh. 7.38 but that I spake of before The Graces of the Spirit are the Brides Jewels and Ornaments are the things which the Bridegroom delights in Isa. 61.10 I will greatly rejoyce in the Lord my Soul shall be joyful in my God For he hath cloathed me with the Garments of Salvation he hath covered me with the Robes of his Righteousness As a Bridegroom decketh himself with Garments and as a Bride adorneth herself with Jewels c. The more these things are in us and abound in us the more lovely in Christs eyes 3. Something as to the course of our Conversation 'T is not enough to have Oyl in the Vessel but the Lamp must be kept burning our Graces in actual and continual exercise and we must alwayes make it our study to please the Lord. This is part of our Preparation For men are judged according to their works therefore what manner of persons ought we to be in all holy conversation and Godliness 2 Pet. 3.10 The life of Grace is seen in the fruits of it for that end was it given us not to lie idle in the Heart but to discover its influence and efficacy in every part of our Conversation 2 Pet. 1.8
If these things be in you and abound they make you that you shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ That will make a Christian busie and active in Gods Service Well then by this you know who are prepared and who unprepared 2. There is an Actual Preparation which is like the trimming the Lamps when they heard the Cry and that noteth our actual fitting our selves for Death and Judgment Besides our general habitual Preparation there needeth actual Preparation When Pharaoh sent for Joseph he washed himself 'T is no slight thing to appear before Christ. Our general work should often be reviewed that we may get Promises ready Evidences ready Experiences ready that we may have nothing to do but to wait the good hour and give welcome to the Lord Jesus Christ as old Simeon Luk. 2.29 Lord now lettest thou thy Servant depart in peace for mine eyes have seen thy Salvation You should be so settled in Conscience weaned in Heart purified in Spirit that you do with comfort wait for the Salvation of God and not only wait for it but long for it love his appearing especially after a long Profession of the Name of Christ so it should be Now this actual Preparation should be made either 1. Daily and when you are in the greatest health and strength We should think of our great change Job 14.14 for Death doth not alwayes give warning and to be provided doth no hurt It enliveneth our General Preparation and maketh us the more serious 'T is like poysing our confidence and weighing the strength and temper of it to see if it can encounter the thoughts of Death and Judgment to come A run-away cowardly Faith that cannot endure the serious thoughts and supposition of these things will do us no good Presumption is a Coward Besides it riddeth off the present work with more success when we live every day as if it were our last and do all things as if presently to give an account to Christ of the doing of them Once more to familiarize the thoughts of Christs coming to us it allayeth so much of the dread and terrour of it as belongeth to bondage and keepeth up so much as belongs to Reverence and serious and awful walking with God 2. When God summons us by his Providence to make up our Account Luk. 16.2 Give an account of thy Stewardship for thou mayest be no longer Steward Many are about to go into the other World but they do not think of making ready for it The Wrath of God is even at the door and they are stupid and careless Surely such a frame of Heart should be far from the Children of God They have a tender Conscience and a deep sense of the World to come therefore in probality when they have but a short time wherein to prepare their preparation should be the more serious So when we are to partake of the Lords Supper a man would go aside and renew his Evidences for Heaven and awaken his spiritual desire So for hearing the Word a man would compose his Heart to receive the Word with Meekness And should we not set our Hearts in frame when we are to meet with Christ not only in the Ordinances but in Person Secondly Why those only that are Ready and Prepared are to enter into the Nuptial Chamber 1. Those are only meet for heavenly Happiness 'T is most suitable to them as having that life begun in their Hearts which shall be perfected there Col. 1.12 What should poor sensual sinful Creatures do with Heaven Heaven is prepared for us and we for Heaven Rom. 6.23 When we are put into an Heavenly frame and temper Heaven Gates stand open for us 'T is the wisdom of God to put all things in their proper place heavy and light Bodies in their proper places So here the Apostle saith 2 Cor. 5.5 He that wrought us for this very thing is God Excellent Vessels are not thrown about the House but put into a place suitable The purging and purifying of our Souls is a kind of spiritualizing of our Bodies And so we are fitted both in Body and Soul 2. These only have a lively sense of the Coming of the Lord. Temporaries are a sort of Hypocrites their work is real though but a common work not because they purposely and intendedly dissemble but because they have not answerable impressions to the things which they profess to believe and their Affections and Preparations are not answerable to what they know and so 't is a kind of mocking of God They profess and believe God Omniscient yet fear not to sin in his presence to believe Eternity yet Temporal things have the greatest power and influence upon them They look for the coming of Christ in great Majesty and Glory but do not make suitable Provision If we had high thoughts of Christ and a great respect to him we would prepare accordingly But surely we have lessening thoughts of Christ and his glorious Coming if we do not make ready for him how high soever our notions be about it VSE Are we ready I must direct the edge of this Use to four sorts of People 1. Some care not whether they be ready or no They do but dally with Eternity and things of Religion Their Hearts are not moved with joy or grief or hope or fear at the Remembrance of this day Surely they have no Faith at least not a lively but dead Faith and therefore are so dead-hearted and besides they care for none of these things they mind Earthly things If they can live comfortably here be well at ease here they never take care to live eternally Now to these I shall only say Live in no state or frame of Heart but what you would die in Alas in your serious moods you cannot but say I would not die for all the World But what if God should arrest thee before thou thinkest of it What would become of thee On the other side consider when our work is done and our Ornaments put on then it will be pleasant to us to think of the coming of Christ. Now Lord lettest thou thy Servant depart in peace for mine eyes have seen thy Salvation Luk. 2.29 2. Some think themselves ready when they are not Rev. 3.17 Thou thoughtest thou wast rich and encreased with goods and knowest not that thou art wretched and miserable and poor and blind and naked I trust in Gods mercy and hope I shall go to Christ 'T is easie to say this but do you know what 't is to meet with Christ what honour he expecteth from you at the last day and how little a naked trust and a dead and empty Faith will do to your acceptance with him I confess we have all from Christ and all the honour we can do him results from his own Grace But yet 't is said Rev. 19.5 The Bride hath made her self ready There is work required of us and such as