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
spareth our Enemies multiplieth our Sorrows his Act is his Rule God's Will is the supream Reason of all things Again Holiness in us is an accessary Quality a superadded Gift our Essence may remain when Holiness is gone Now Holiness in God is not a Quality but his Essence The Angelical Essence continueth when Holiness is lost as in the Devils So the Man remaineth when the Saint is fled but in God his Essence and his Holiness are the same This is of practical use to humble the Creature Sin is contrary to the very Nature of God it is not only contrary to our Interests but to God's Nature A Man hateth that exceedingly which is contrary to his Nature Now in our corrupt Natures there is a direct contrariety to the Nature of God Actual Sins are but a blow and away Original Sin is a standing Contrariety there is a setled Enmity between God and us Similitude is the ground of Likeness the aversation of a Man from a Trade and other Antipathies are but a faint resemblance of this 2. God is Infinitely Holy super-purissimus The Faithful in this Life are Holy but imperfectly but God is Light and in him is no Darkness at all 1 John 1.5 Of all Creatures Light is the most pure and defecate therefore it is put to resemble God's Holiness Our Life is a Chequer-work of Light and Darkness Adam in his Innocency tho he had no Corruption yet was mutably Holy he might commit Evil tho he were not Peccator a Sinner yet he was peccabilis one that might sin But God is at the greatest distance and elongation from sin and weakness James 1.13 God cannot be tempted with Evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither tempteth he any one Once more the Blessed Spirits and Angels tho they are perfectly Holy in their kind yet finitely and derivatively they do not love God as much as he might be loved God loveth himself as much as he can be loved there is as much purity in his Love as there is perfection in his Essence The Creatures Holiness is limited we cannot love God so much as he is to be loved God loveth the lowest Saint with an higher Love than the highest Angel can love God The good Angels tho they have been God's constant menial Servants without the least spot or taint of Sin in Nature or Life and tho they be confirmed in their happy Estate either by the Merit of Christ or their many Years experience and communion with God yet there is folly in them in comparison of God because of that essential mutability that is in any Creature Job 4.18 He chargeth his Angels with Folly It is spoken of Good Angels who are opposed to dwellers in Houses of Clay It were too easy a Charge for the Apostate Spirits to charge them with Folly the Angelical Nature tho it be pure yet because it is mutable it hath some kind of Folly in it it was once liable to rash Attempts against the Dignity and Empire of God Briefly the Holiness of God cannot be lessened nor increased being always infinitely perfect The Regenerate Creature must still be increasing to further Degrees till it come to the measure of the Stature in Christ the blessed Spirits tho separated from all defilement yet infinitely come short of that glorious Holiness which agreeth to the Nature of God and God is still raising it higher and higher in the Saints on Earth Their Holiness riseth and groweth like Ezekiel's Waters but God is always equal in Holiness because in Infiniteness there are no Degrees 3. God is Originally Holy God is the Fountain the ever-flowing the over-flowing Fountain of Holiness Ours is but a Stream a Derivation a Ray of the Father of Lights as little Children we can defile our selves but we should still lie in our Filth if God did not cleanse us The Creature can no more make it self Holy than it can make it self to be God is the Original both of Natural and Moral Perfection Lev. 20.8 I am the Lord which sanctify you He is summum Bonum the chiefest Good as well as the first Cause Quod vivamus Deorum munus est quod bene vivamus nostrum a wicked Speech of Seneca It is by the Influence of God that we are Holy Grace is called a Participation of the Divine Nature 2 Pet. 1.4 It is a weak Ray of the Father of Lights who is in Christ the Fountain-Cause The Saints that have communion with God have some faint Lustre which should make us careful to maintain Holiness it is a Work of God II. Why must we thus look upon him in Prayer 1. It is the way to beget Humility and Godly Fear Holy Father there is a word to beget Confidence and a word to beget Reverence This mixt Affection is the fittest temper of Soul in our Addresses to God Confidence and Reverence he is a Father but an Holy Father Nothing driveth the Creature to such self-aborrency as the consideration of God's Holiness we have to do with him who hath an infinite displeasure against Sin and Sinners the more good any one is the more he hateth Evil since therefore God is infinitely good he doth infinitely hate Sin The Angels that have lively and fresh thoughts of God's Holiness they are abashed in his Presence Isa. 6.2 3. Each one of the Seraphims had six Wings with twain he covered his Face and with twain he covered his Feet and with twain he did fly And one cried unto another and said Holy holy holy is the Lord of Hosts And the Prophet having a sight of it in Vision he crieth out Vers. 5. Wo is me for I am undone for I am a Man of unclean Lips A thorow sight of God's Holiness would drive us to our Wits ends So when God had testified his displeasure for the violation of one Circumstance in Religion looking into the Ark fifty thousand threescore and ten Men were smote 1 Sam. 6.20 The Men of Beth-shemesh said Who is able to stand before this Holy Lord God Certainly we that are made up of Imperfections should tremble more than we do when we have to do with the Holy God So Peter when Christ had discovered his Glory in a Miracle Luke 5.8 Depart from me for I am a sinful Man O Lord. God that doth infinitely love his own Holiness doth as infinitely hate Sin Did we consider this hatred we would more loath and abhor our selves we would be more ashamed than we are in our Confessions to speak thus much of our selves to a Man would make us blush and yet Man hath but a Drop of Indignation against Sin God hath an Ocean God's Children have a daunting Power in their appearance guilty Consciences when they come into the presence of one that walketh closely with God are terrified Herod feared John Baptist knowing that he was a just Man and an Holy Mark 6.20 2. To make us prize Christ. Our best Works would stink in the Nostrils of the most Holy God
could not be supposed to feign Now he appealeth to their Experience You know in all your Hearts c. So Solomon speaks 1 Kings 8.56 Blessed be the Lord that hath given rest unto his People Israel according to all that he promised there hath not failed one word of all his good Promise which he promised by the Hand of Moses his Servant So if a Man would but observe the Course of Providence after a little Faith and Patience which is required of all that would inherit the Promises God never failed but made good his Word to a Tittle Object Many Temporal Mercies are Promises which Promises are not accomplished Answ. They are promised still with exception of the Cross. God is tied no further than the Covenant tieth him Psal. 89.31 32 33. If they break my Statutes and keep not my Commandments Then will I visit their Transgression with a Rod and their Iniquity with Stripes Nevertheless my loving-kindness will I not utterly take from him nor suffer my faithfulness to fail My Covenant will I not break nor alter the thing that is gone out of my Lips Object But the Scriptures do absolutely press and inculcate these Hopes of temporal Mercies Answ. No only they are mentioned in the Promise partly to encourage our Hearts to pray we should not else ask them 2 Chron. 20.9 If when Evil cometh upon us as the Sword Judgment or Pestilence or Famine we stand before this House and in thy Presence and cry unto thee in our Affliction then thou wilt hear and help Psal. 119.49 Remember thy Word unto thy Servant upon which thou hast caused me to hope Partly to shew that God is able to keep them from such distress and if it be good for them will keep them Dan. 3.17 Our God whom we serve is able to deliver us from the burning fiery Furnace and he will deliver us out of thine Hand O King Partly to shew that if we have such Mercies we have them by virtue of a Promise Psal. 128.5 The Lord shall bless thee out of Sion To see a Mercy come out of the Womb of a Promise is very sweet and comfortable Partly to comfort them if they have them not they shall have the spiritual Part nothing shall light on them as a Curse We must go into the Sanctuary to know the meaning of such Promises God will deliver either from the Lion or from every Evil Work 2 Tim. 4.17 18. I was delivered out of the Mouth of the Lion And the Lord shall deliver me from every evil Work If there be any Temporal Promise you may expect the Mercy in kind or as good There is not a waste word in the Promise God will give them satisfaction The People of God never complain when their Thoughts are regular Partly because God seldom faileth a trusting Soul few Experiences can be given to the contrary Psal. 91.2 3. I will say of the Lord He is my Refuge and my Fortress my God in him will I trust Surely he shall deliver me from the Snare of the Fowler and from the noisom Pestilence Thereby there is another Engagement on God Isa. 26.3 Thou wilt keep him in perfect Peace whose mind is stayed on thee because he trusted in thee Psal. 9.10 And they that know thy Name will put their trust in thee for thou Lord hast not forsaken them that seek thee Vse Learn to regard the Promises and Threatnings of the Word with more Reverence as if God in Person had delivered them to you 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 Look to the Threatnings God hath left room for his Mercy and that must be sought in God's way or else we have no Security and Peace Look to the Promises 1. Seek after them more and mind them more Sure your Neglect saith you do not count them true 1 John 5.10 He that believeth on the Son of God hath the Witness in himself he that believeth not God hath made him a Liar because he believeth not the Record that God gave of his Son If one should proffer you an hundred Pounds and you should go away and never heed it it is a sign you do not believe him 2. Venture more on the Promises they are God's Bills of Exchange whereby you have Treasures in Heaven Deny Interests God will make it up 3. Rejoice in them more You have Blessings by the Root Heb. 11.13 These all died in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them they hugged the Promises Do you ever refresh your selves with the remembrance of them Do you ever bless God for your Hopes and say I will rejoice in God because of his Word 4. Wait for the accomplishment of them The Word of the Lord is a tried Word The Saints are tried and the Word is tried Psal. 12.6 The Words of the Lord are pure Words as Silver tried in a Furnace of Earth purified seven times It is enough for Faith that we have the Promise Fourthly God hath owned the Word by associating the Operation of his Grace and powerful Spirit with it and with no other Doctrine Things of a powerful Operation do evidence themselves as Fire by Heat the Wind by its Noise and Strength Salt by its Savour the Sun by Light and Heat and the like Moral Principles that are effectually operative manifest themselves also Let us see how the Case standeth with the Scripture It is called Rom. 1.16 The Power of God unto Salvation and the preaching of the Cross is to them which are saved the Power of God 1 Cor. 1.18 And 1 Cor. 2.4 My Speech and my Preaching was not with enticing words of Man's Wisdom but in demonstration of the Spirit and of Power And 1 Thess. 1.5 Our Gospel came not unto you in Word only but in Power and in the Holy Ghost and in much Assurance It giveth a perswasion of it self by its being the Power of God and the Rod of his Strength Psal. 110.2 The Lord shall send the Rod of his Strength out of Sion When the Egyptians saw the Miracles that Moses wrought they confessed the Power of God that God was with him Exod. 8.19 Then the Magicians said to Pharaoh This is the Finger of God And when the Scripture evidenceth so great a Power it shews it self to be of God as in judging the Hearts of Men. Heb. 4.12 The Word of God is quick and powerful and sharper than any two-edged Sword piercing even to the dividing asunder of Soul and Spirit and of the Joints and Marrow and is a Discerner of the Thoughts and Intents of the Heart In convincing them of their evil Estate 1 Cor. 14.25 And thus are the Secrets of the Heart made manifest and so falling down on his Face
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
satisfactory to his Fathers Justice and expiatory of our sins The two solemn notions of Christs death are Ransom and Sacrifice 1 Tim. 2.6 Who gave himself a Ransom for all And Eph. 5.2 And hath given himself for us an Offering and a Sacrifice to God for a sweet smelling savour And this Ransom and Sacrifice was paid with respect to the curse of the Law to free us from the penalty of the old Covenant 4thly Upon this Death Christ hath acquired a new right of Dominion and Empire over the World To be their Lord and Saviour to rule them and save them upon his own terms Rom. 14.9 For this end Christ both died and rose again and revived that he might be Lord of dead and living So Phil. 2.8 9 10 11. He became obedient unto Death even the Death of the Cross wherefore God also hath highly exalted him and given him a name above every name that at the name of Jesus every Knee should bow of things in Heaven and things in Earth and things under the Earth And that every Tongue should confess that Jesus Christ is Lord to the glory of God the Father God hath made this God-man the supream Prince of his Church and given him all power in Heaven and Earth that all rational creatures should pay him all manner of Subjection and acknowledgement and his doctrine and faith be embraced by all Nations in the World 5thly Our Redeemer being possessed of this Lordship and Dominion hath made a new law of grace which is propounded as a remedy for the recovering and restoring of the lapsed world of mankind unto the grace and favour of God by offering and granting them their free Pardon Justification Adoption and right to glory to all that will sincerely repent and believe in him But sentencing them anew to death that will not That this is the Sum of the Gospel appeareth in many places of Scripture Mark 16. â—6 He that believeth and is baptized shall be saved but he that believeth not shall be damned And Job 3.16 17 18 19. God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life for God sent not his Son into the World to condemn the World but that the World through him might be saved He that believeth on him is not condemned but he that believeth not is condemned already Because he haâ—h not believed in the name of the only begotten Son of God c. 6thly This repenting and believing is such an hearty assent to the truth of the Gospel as causeth us thankfully and broken-heartedly and fiducially to accept the Lord Jesus as he is offered to us and to give up our selves to God by him An assent to the truth of the Gospel there must be for the general faith goeth before the particular A belief of the Gospel before our commerce with Christ. This assent must produce acceptance because the Gospel is an offer of a Blessedness suitable to our necessities and desires and our great work is receiving Christ. John 1.12 But as many as received him to them gave he power to become the Sons of God even to them that believe on his name A broken hearted acceptance it is because Christ and his benefits are a free gift to us and we come to accept this grace as condemned sinners with confession of our undeservings and ill deservings with confession that eternal wrath might justly be our portion For God lets none go out of the first covenant till they have subscribed to the Justice of it felt sin and know what is the smart of it And then a thankful acceptance it is For so great a benefit as pardon and life should not be entertained but with a grateful consent and a deep sense of his love who doth so freely save us Surely Christ cannot should not be received into the heart without an hearty welcom and cordial embracings And 't is a fiducial consent such as is joined with some confidence For there is confidence or trust in the nature of faith and cannot be separated from it and without it we are not satisfied with the truth of the offer nor cannot depend upon Gods word Eph. 1.13 And this is joined with a giving up our selves to him or to God by him For he is our Soveraign and Lord as well as our Saviour Col. 2.6 Acts 5.31 Him hath God exalted to be a Prince and Saviour for to give repentance to Israel and forgiveness of sins 2 Pet. 3.2 The Apostles of our Lord and Saviour And we must be contented to be conducted to the unseen glory in his own way Besides in this remedying law of grace he cometh to us as the Physician of our Souls and we must own him as such and rest upon his skill and suffer him to apply his sharpest plaisiers and take his bitterest Medicines which are most ingrateful to flesh and blood Lastly 'T is a return to God to injoy please and glorify him which is our main business and therefore we must yield up our selves to the Lord with an hearty consent of subjection to be guided ruled and ordered by him 7thly All those that repent and believe have Remission and Justification by Christs Satisfaction and Merit given to them So that they are become acceptable and pleasing unto God For Christ is the end of the Law for Righteousness to every one that believeth Rom. 10.4 And God having by a sin offering condemned sin in the flesh the Righteousness of the Law is fulfilled in us That is such a Righteousness as satisfieth the Law so that we shall be able to stand in the Judgment which without we could not Psal. 130.3 4. If thou Lord shouldst mark Iniquities Oh 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 But why Upon a twofold account You have a Righteousness to plead to exempt you from the penalties of the Law And you have the conditions of the new Covenant to plead to intitle you to the privileges of the Gospel Christs merits and satisfaction as a sinner impleaded and faith and repentance as the condition VSE 1. Let us propound this to our faith That Christ was made sin for us that we might be the Righteousness 〈…〉 'T was agreed between the Father and the Son that if he would be sin 〈…〉 for sin we should be made free from sin and death and live by him See 〈…〉 thou shalt make his Soul an offering for sin he shall see his seed he shall prolong 〈…〉 the pleasure of the Lord shall prosper in his hand By this one offering Christ 〈…〉 as much honour to God as our sin took from him And therefore now justice being satisfied grace hath a free course Therefore this should comfort us against the guilt of sin Christs sacrifice is sufficiently expiatory
Trust the very scope of this Parable sheweth it and it may be further confirmed by Isa. 43.21 22 23 24. This People I have formed for my self they shall shew forth my praise But thou hast not called upon me O Jacob but thou hast been weary of me O Israel Thou hast not brought me the small Cattel of thy Burnt-Offerings neither hast thou honoured me with thy Sacrifices I have not caused thee to serve with an Offering nor wearied thee with Incense Thou hast bought me no Sweet-cane with Money neither hast thou filled me with the Fat of thy Sacrifices but thou hast made me to serve with thy sins thou hast wearied me with thy iniquities That where God hath given a People advantages he expecteth answerable service and Improvement and that we are bound to this by the Covenant of Grace wherein we give up our selves to the Lord for his use and service and that God reckoneth upon this Gen. 18.19 I know my servant Abraham that he will command his Children and his Houshold after him And Luke 13.7 Then said he to the dresser of the Vineyard Behold these three years have I come seeking fruit on this Fig-tree and Isa. 63.8 For he said Surely they are my People Children that will not lie Only now I presâ—â— that Unfruitfulness and breach of Trust is a great Crime and a disappointing the righteous expectation of God a very provoking thing and therefore the sloathful Servant that doth not answer the Ends of his trust nor fulfill his Covenant Vow must needs be highly culpable though he should not break out into acts of gross excess and apparent enmity against God 4. He that ceaseth to do Good Evil must needs ensue and the unprofitable Servant hath his blots and blemishes which render him odious unto God Homines nihil agendo malè agere discunt saith Cato Standing Pools are apt to putrifie and the Psalmist saith Psal. 14.2 They are all become filthy and abominable for there is none that seeketh God When the Gardiner holdeth his hand the ground is soon overgrown with Weeds Sins of Omission will make way for Sins of Commission and those that neglect Improvement lose all reverence and awe of God every day more and more and so are given up to an hatred of his People and many brutish Lusts As a Carkase not embalmed is more noysome every day Job 15.4 Thou castest off Fear and restrainest Prayer before God 1 VSE Let us all be ashamed of our Sloath. There is more evil in it than we are aware of 1. Consider the Necessity of Diligence There is nothing in Religion can be gotten kept increased or maintained without great Diligence No Comfort without it 2 Pet. 1.10 Wherefore the rather Brethren give all diligence to make your Calling and Election sure 2 Pet. 3.14 Wherefore beloved seeing that ye look for such things be diligent that you may be found of him in peace No Grace without it 2 Pet. 1.5 And besides this give all diligence io adde to your faith vertue and to vertue knowledge No hope of coming to Heaven without it Heb. 6.11 And we desire that every one of you do shew the same diligence to the full assurance of hope to the end Illi falsi sunt saith Salust qui diversissimas res expectant ignaviae voluptatem proemia virtutis 'T is in vain to think that a loytering Profession will ever bring any glory to God Comfort or increase of Grace to our selves or breed in us any comfortable Hope and expectation of Blessedness to come All excellent things are hard to come by 't is true in Earthly matters 't is much more true in Spiritual 2. Consider the evil of Sloath. A sloathful man and a prophane man differ very little Prov. 18.9 He that is sloathful in work is brother to him that is a great waster the one getteth nothing and the other spendeth all Thou wilt say thou art no Drunkard no Whoremonger But thou art idle and negligent so that you and they are Brothers all the difference is as between a Consumption and an Apoplexy the one destroyeth in an instant the other consumeth by degrees the one is like splitting a Ship that goes down to the bottom presently the other like a leaky Ship that sinketh by degrees Though you do not run into the same excess of riot with others yet you are idle in the Lords work it cometh much to the same effect the Heart groweth poorer and poorer till at length it ends in final hardness Nay in some sense Negligence is worse than gross Prophaneness Many from great Sinners have turned great Saints but few from a lukewarm careless Profession have come to any thing Therefore these are spued out of Gods mouth Rev. 3.16 There is more hope of a Sinner than of a lukewarm careless person for he doth not think himself evil and so is more liable to Security God may give Grace to the one but taketh away the Talent from the other 3. Consider the Rewards of Diligence This labour will turn to a good effect 1 Cor. 15.58 Your labour shall not be in vain in the Lord. If there were nothing in chase or not so great a Reward we had more Excuse but when the Reward is so full and so sure shall not we labour for it We labour and toyl and use all diligence to obtain the things of this world and shall we think to go to Heaven with our hands in our bosom or lying upon a Bed of ease To see men under the power of a Lust may shame us Psal. 127.2 Men rise early and go to Bed late to gain the world men labour sweat and travel and spare not cost to go to Hell The Devil gets more Servants than God with all his Promises Threatnings and Mercies shall they be so diligent that have such bad work worse wages and the worst Master and shall not we bestir our selves 4. The whole course of Nature inviteth us to Labour and Diligence in order to our future Estate The Sun is unwearied in his motion that he may go up and down Preaching God to the world Prov. 6.6 Go to the Aunt thou sluggard consider her wayes and be wise There is a great deal of morality hidden in the bosom of Nature if we had the skill to find it out What can the Aunt do She provideth her meat in Summer and gathereth her food in the Harvest These little Creatures are not able to endure the cold of Winter therefore work themselves deep into the earth but they carry their food along with them and should not we have as great a sense of futurity We cannot endure the day of the Lord unless we make provision Pro. 10.5 He that gathereth in Summer is a wise Son but he that sleepeth in Harvest is a Son that causeth shame Now is our season to work that in the day of our Accounts we may not be unprovided The Means against Sloath are Faith Patience and Love
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
that the Divine Majesty may shine forth in the Person of the Mediator and that laying aside the Form of a Servant he might return to the Form of God and that he might appear in his whole Person the Humane Nature not excluded as he was before the Foundation of the World Quest. 2. The next Question is What is this glorifying I Answer There is a two-fold glorifying 1. Per gloriae Manifestationem 2. Per gloriae Collationem by way of Manifestation and by way of Gift and Collation Both are intended the Manifestation concerneth both Natures and the Collation or Gift only the Humane Nature It must be understood according to the Properties of each Nature Quae in tempore Christo dantur secundum humanam naturam dantur 1. For the Divine Nature Christ prayeth that it may be glorified by the clearer Manifestation of his Godhead for that cannot receive any intrinsecal Improvement or Glory It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but so far as it was humbled so far it was glorified Now Christ humbled himself not by putting off his Divine Glory but by suffering it to be overshadowed as the Light of a Candle in a Dark-Lanthorn there is a Light in it but you cannot see it till the Cover he taken away Now Christ desireth that the Cover and Vail may be taken away His Glory was not lessened but beclouded the Divine Essence that was hidden under the weakness of the Flesh was now to be manifested and made known to all Men. But you will say it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he desireth the Glory he had with Him might be restored not the Glory with Men. I Answer 1. The Glory which he had with him may be more clearly manifested to the World he had it with the Father yet beggeth it of the Father 2. I Answer again There is somewhat more than Manifestation in the World for he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy self The Father was glorified by the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Earth but now glorify thou me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy self So John 13.32 If God be glorified in him God shall also glorify him in himself or with himself So that he beggeth a full use and exercise of the Divine Power from which he had abstained in the time of his Humiliation and Abasement Now that Time being finished he prayeth that it may be restored that he may be exalted in the full manifestation and exercise of his Divine Power that his whole Person might be exalted again at the right Hand of Majesty 2. For his Humane Nature The Flesh was not yet glorified and taken up to God's Right Hand that is exalted to the fruition of Eternal Glory as afterwards it was above all Creatures in Heaven and Earth The Humane Nature was to have as much Glory as it is capable of by being united to the Divine Person Immortality Power Clarity Knowledg Grace but not to have the Properties of the Divine Nature really transfused for then it would no longer be finite nor remain a Creature It was to be raised to the full fruition of the Glory of the Divine Nature and freed from those Infirmities to which by the exigence of Christ's Office upon Earth it was subjected Thus what this glorifying is but I shall speak more fully to it by and by Quest. 3. Why he seeketh it of the Father Could he not glorify himself and exalt his own Person and Humane Nature I Answer He could but would not 1. The Father is the Fountain of the Divinity He is first in Order and so all such Actions are ascribed to him however to shew the Unity of Essence Christ is said to do it as well as the Father John 5.19 What things soever the Father doth these doth the Son likewise The Father is said to sanctify the Son John 10.36 and the Son is said to sanctify himself The Father raiseth the Son from the Dead Ephes 1.10 And Christ saith John 2.19 Destroy this Temple and in three days I will raise it up again The Father placeth the Son at his right Hand Ephes. 1.20 And the Son is said to sit down at the right Hand of the Father However because Christ came into the World to glorify the Father and to shew him to be the Original and Fountain of the Divinity therefore he saith Father glorify thou me with thy self 2. Because the Father is to be look'd upon as Judg and Chief in the Work of Redemption Man is the Debtor Christ the Surety and the Father the Judg before whose Tribunal Satisfaction is to be made Therefore God the Father after the Price and Ransom was paid was to give Christ Power and Leave to rise from the Dead to ascend into Heaven and to govern and judg the World And yet he raised himself by his own Power There is Potestas and Potentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority Leave and Power Christ had Power in himself but he had Leave from the Father John 10.18 I have Power to lay it down and I have Power to take it up again Potentiam resurgendi Christus habet à seipso sed Potestatem à Patre In this whole Business Christ is to be considered as the Surety that took our whole Business upon himself and rendred himself liable to the Judgment of God so long till the Father should declare himself to be satisfied and so dismiss Christ from Punishment After full satisfaction he was to raise him from the Power of Death and to glorify him As the Father delivered him for us so the Father dismissed him raised him again he was not to break Prison but honourably to be brought out and rewarded by the Judg. Quest. 4. Why is he so earnest for his own Glory I Answer All Christ's Mediatory Acts were for our sake and so are his Prayers 1. To comfort his Disciples against his Sufferings they were dejected and therefore Christ in their hearing prayeth for Divine Glory John 17.13 And these things I speak in the World that they might have my Joy fulfilled in themselves There is not a more excellent way of gaining upon others than to commend them to God in Prayer for that which they desire 2. To give the World an Instruction that suffering for God is the high way to Glory 2 Cor. 4.27 Our light Affliction that is but for a moment worketh for us a 〈◊〉 more exceeding and eternal weight of Glory as a necessary Antecedent We may suffer more for Men than they are able to recompence but there is nothing lost for God 2 Pet. 1.11 An entrance shall be ministred unto you abundantly into the Kingdom of our Lord and Saviour Jesus Christ. The whole Scriptures witness the Sufferings of Christ and the Glory that should follow according to the measure of Afflictions there shall be a sutable weight of Glory There are notable Passages in the Story of Christ to show the
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
die This is the Advantage of spiritual Comforts that they do not only satisfy our Desires but secure us against our Fears Isa. 35.10 The Ransomed of the Lord shall return and come to Zion with Songs and everlasting Joy upon their Heads They shall obtain Joy and Gladness and Sorrow and Sighing shall flie away Once in Christ and you shall be for ever preserved The Leaven and the Dough can never be severed when kneaded together so neither can you from Christ. Grace would be little better than temporal Things if it did yield but temporary Refreshment You are sure that nothing shall cut you off from enjoying God for nothing shall altogether cause you to cease to love God The Children of God would be troubled tho their Grace should not fail if their Privileges should be cut off but you are sure of both God will maintain a Spark and the Seed remaineth and the Privileges of Grace are sure too This was figured under the Law An Israelite could never wholly alienate his Title to the Land Lev. 25.23 The Land shall not be sold for ever for the Land is mine for ye were Strangers and Sojourners with me His Title to the Land shall not be quite cut off it shall not be sold for ever Which was a Type of our spiritual Inheritance in Christ which cannot be alienated from us He might for a while alienate and pass away his Inheritance yet the Property remained he knew it would return again So here God's Children are never disinherited By Regeneration we are made Coheirs with Christ we have an Interest in the whole Patrimony of the Gospel Now God will not cut off the Entail nor take the advantage of every Offence which his Children commit To insure us he hath not only put the Entail into our hands by giving us his Promise but he hath given us Earnest and Seisin in part and he hath chosen a Feoffee in Trust to keep the Estate for us our heavenly Patrimony is kept safe in his hands It is true we forfeit it by the Merit of our Actions but the Trust standeth still enrolled in the Court of Heaven and is not cancelled Christ is to look to that and it being conveyed in and by him as the first Heir he is to interpose his Merit As under the Law if the Person were not able to redeem the Inheritance the Kinsman was to redeem it Christ is our Kinsman after the Flesh he is our Goal and maketh all firm and sure between God and us It is true we lose the Evidences that are in our keeping Peace of Conscience Joy in the Holy-Ghost but the Estate is undefeizable and cannot be made away from us Well then you see that Grace is kept and the Privileges of Grace are kept O what a sweet Comfort is this But now because Comforts are never prized but in their Season Men that have not been exercised in spiritual Comforts nauseate these sweet Truths they know not what it is to be left to uncertainty when Troubles come like Waves one upon the neck of another let us see when these Truths will be sweet and seasonable 1. In great Troubles when God seemeth to hide his Face Oh! how sweet is it to hear God say Gen. 28.15 Behold I am with thee and will keep thee in all places whither thou goest and will bring thee again into this Land for I will not leave thee until I have done that which I have spoken to thee of All this shall better thy Heart or hasten thy Glory We are apt to think that God will cast us off and will never look after us any more tho formerly we have had real Experience of his Grace What a foolish Creature is Man to weaken his Assurance when he should come to use it to unravel all his Hopes and Experiences Times of Trouble are a fit Season to make use of this Comfort 2. In the Hour of Temptation and hard Conflicts with Doubts and Corruptions when you find their Power growing upon you you are ready to say as David did after all his Experiences I shall one day perish by the Hand of Saul 1 Sam. 27.1 and many times out of Distrust ye give over the Combate Then say Who shall separate us from the Love of God One came to a pious Woman when she had been exercised with a long and tedious Conflict and read to her the latter part of the 8th of the Romans she broke forth in Triumph Nay in all these things we are more than Conquerors through him that loved us Sin or Death cannot divide you from Christ Christ will tread Satan under your Feet and weaken the malignant Influence of the World 3. In times of great Danger and Defection through Terror and Persecution as Sanders trembled to think of the Fire especially when others fall fearfully that were before us in Privileges and Profession of Zeal and Piety when the first become last when eminent Luminaries are eclisped and leave their Orb and Station as the Martyrs were troubled to hear of the Revolt of some great Scholars that had appeared for the Gospel When Hymeneus and Philetus two eminent Professors fell it was a great shaking 2 Tim. 2.18 19. Who concerning the Truth have erred saying That the Resurrection is past already and overthrow the Faith of some Nevertheless the Foundation of the Lord standeth sure having this Seal The Lord knoweth them that are his 4. In times of disheartning because of the Difficulties of Religion and the use of means groweth troublesome To quicken us in our Christian Course think of the Unchangeableness of God's Love all Grace riseth according to the Proportion and Measure of Faith loose Hopes weaken Endeavours 1 Cor. 9.26 I therefore so run not as uncertainly so fight I not as one that beateth the Air As those that run at all give over when one hath over-reached them they are discouraged when Hope is broken the Edg of Endeavours is blunted Go on with Confidence ye are assured of the Issue by these Endeavours God will bless you and keep you there is a sure Recompence 5. In the Hour of Death when all things fail you God will not fail you this is the last Branch Do but wait I will not forsake you notwithstanding all that I have done all that I have promised there is more behind than ever you have enjoyed Death shall not separate Olevian comforted himself with that Isa. 54.10 For the Mountains shall depart and the Hills be removed but my Kindness shall not depart from thee neither shall the Covenant of my Peace be removed saith the Lord that hath Mercy on thee In the Pains of Death Sight is gone Speech and Hearing is departing Feeling almost gone but the Loving-Kindness of God will never depart Oh! the Lord give us such a Confidence in that Day that we may fix this Comfort in our Thoughts Doct. 2. That we are kept in the state of Grace by God's Name by his Power for
his Glory God's Attributes are called his Name because by them he is known as a Man by his Name I shall enquire 1 st What of the Name of God is engaged in the Preservation of the Saints 1. His Truth in opposition to our Fickleness and Falseness 1 Cor. 10.13 God is faithful who will not suffer you to be tempted above what ye are able to bear but will with every Temptation make a way for you to escape that ye may be able to bear it God cannot deny himself his Faithfulness is laid at Pledg with the Creatures When Difficulties and Troubles are too hard for you call him by his Name Lord thou art faithful When Judah was about to pass an hard Sentence upon Tamar she shewed him his Token his Bracelets Ring and Staff Whose are these so may God's Promises be shewed to him 2. His Mercy in opposition to our Unworthiness Mercy to pardon and pity and help us Poor Creatures they will surely miscarry if I do not go down and help them Heb. 4.16 Let us come boldly to the Throne of Grace that we may obtain Grace and find Mercy to help us in time of need God is not upon his Tribunal of Justice but his Throne of Grace When you are in spiritual Straits be not discouraged the time of need is a time for God to shew himself God hath Mercy to pardon and Grace to pity and help Mercy for the recovery of every Sinner Grace as a Remedy for every Misery Do but observe thy Heart what thou wouldst have and tell God every day 3. His Power against our Weakness 2 Pet. 1 5. We are kept by the Power of God through Faith unto Salvation This is our Garison we cannot stand a moment longer than God upholdeth us by his Power as a Staff in the Hand of a Man take away the Hand and the Staff falleth to the Ground or rather as a little Infant in the Nurses Hand which is God's own Comparison Hosea 11.3 I taught Ephraim also to go taking them by their Arms. If God should but let loose his Hand as he doth sometimes to make us sensible of our Weakness we should soon miscarry as if God should let loose his Hand of Providence all the Creatures would fall into nothing 4. I might mention his Holiness against our Sinfulness He is not only the Holy One but the Holy One of Israel the Churches Sanctifier as the Pipe would be dry if the Fountain cease to run But this is enough Deus 〈◊〉 est his whole Name is engaged by Christ to do his People good 2 dly Why we are only kept by God 1. Nothing else could keep us but God's Name We should surely miscarry if our Standing did depend upon the Frailty of our Will We are weak and the Enemies and Difficulties of our Salvation are very great Corruptions within and Temptations without us created Grace could never hold out One of the Fathers bringeth in the Flesh saying Ego deficiam the World Ego decipiam and Satan Ego eripiam But God saith Ego custodiam I will keep them never fail them nor forsake them and there lieth our Security The World is a slippery place it is strange that any hold their footing We are carnal and carnal Persons are about us It were strange for a Man to keep his Health in a Town where every Person every House and the Air it self is infected with the Plague this is our Condition Then for the Malice of Satan he is a restless Enemy watcheth all Advantages as a Dog that standeth waving his Tail It is Chrysostom's Comparison His Envy and Malice are bent against them that have most Grace There were two Adams and both were tempted In our Hearts there is great deal of Variableness in the best of God's Saints many ups and downs in point of Grace Our Hearts are rebellious Jer. 5.23 This People have a revolting and rebellious Heart they are revolted and gone Jer. 14.10 My People have loved to wander It is natural to the Creature to be fickle and unconstant especially in Point of Grace It is a Miracle that we having such naughty Hearts where there is so much Pride love of Pleasures worldly Cares brutish Lusts any of us should hold out to the end Would not we wonder to see an Herb that we prize grow in the midst of Weeds a Candle to burn in the Water 2. It is meet none else should God will have this Honour from all his Saints and he will put this Honour upon the Saints that he will be their Guardian and Keeper not only Angels who are Ministring Spirits sent forth to minister to them that are the Heirs of Salvation Heb. 1.14 they have a great deal of Employment about God's Children but God himself will keep them 1 Pet. 1.5 Ye are kept by the Power of God through Faith unto Salvation If your Protection were visible all the Princes of the World would come short of your Guard and Attendance God will be your Watch-man your Keeper to foresee the Danger and defend you from it This Honour he will have He that is the Maker of the World is the Preserver of it the keeping of the World could be trusted in no other Hands but his that made it So he is the Preserver of the Saints as well as their Maker 1 Sam. 2.9 By Strength shall no Man prevail he keepeth the Feet of his Saints you rob God of the Honour of your Salvation by other Confidences Vse It exhorteth us 1. To a continual Dependance on the Name of God All Creatures have their Refuges the Heirs of Salvation are described to be those that fly for Refuge to lay hold upon the Hope that is set before them Heb. 6.18 Now what is their Refuge Prov. 18.10 The Name of the Lord is a strong Tower the Righteous runneth into it and is safe At Babel to secure themselves they would build a high and strong Tower Gen. 11.3 4. We have a strong Tower built to our hands We that are at continual War should have a place of retreat here is a sure one you have it without cost you need in the hour of Temptation to make speed to it What is this running but pleading his Faithfulness looking up to his Power magnifying his Grace in your Dependance Those that go forth in the strength of their own Resolutions are sure to miscarry as Peter was a sad instance 2. To Confidence We may boast of his Name Psal. 118.10 11 12. All Nations compassed me about but in the Name of the Lord will I destroy them They compassed me about yea they compassed me about but in the Name of the Lord I will destroy them They compassed me about like Bees they are quenched as the Fire of Thorns for in the Name of the Lord I will destroy them thrice it is in the Name of the Lord I will destroy them When we have such a Keeper us is Omnipotent why should we fear Though thou
the Affections are scattered to other Objects it is Adultery the Wife of the Bosom is defrauded of her Right So it is Spiritual Adultery when the World hath intercepted your Delight and you go a whoring after it It is Idolatry to divert our Trust and Adultery to divert our Delight Worldliness is expressed by both terms Adultery and Idolatry Psal. 73.27 28. Thou hast destroyed all them that go a whoring from thee but it is good for me to draw near to God Estrangement of affection from God is called there going a whoring from God and opposed to delight in Communion with God And it is Spiritual Idolatry Col. 3.5 Mortify your earthly Members Fornication c. and Covetousness that is Idolatry And Ephes. 5.5 No covetous Person that is an Idolater shall inherit the Kingdom of Christ and of God Therefore tho we do not run into gross Sins we must watch against these Distempers lessening of our care of and delight in Heavenly Things 2 ly Pray God is the best Guardian and Keeper he must watch over our watching Psal. 141.3 Set a Watch O Lord before my Lips and keep the Door of my Mouth Our Security lieth in the restrains of his Grace and the conduct of his Spirit 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed to him against that day Give your Souls to Christ to keep it is our best Jewel it is fit it should be in safe Hands In every Prayer we do anew charge Christ with our Souls the Heart is best kept when commended to Christ. To quicken you consider how weak the highest Saints have been when God hath loosed his Hand and left them to themselves David was an Holy Man a Grown Man a Saint of long standing of many Experiences yet he was overcome by his Eyes Joseph was a Youth a Servant had a fair Opportunity which David wanted he did not tempt but was tempted yet he resisted Gen. 39.9 How shall I do this Wickedness and sin against God Who would have thought that Lot that was kept Righteous in Sodom should have miscarried in the Mountain where there was none but his own Family God sometimes will shew us such Instances that we may learn to wait and depend on him 5. Obs. The Necessity of God's keeping Christ would never make a Prayer to his Father for it if it had been in their own Power to keep themselves It is God must keep us if he doth but leave us to grapple with a Temptation in our own strength we are soon gone Keep them from Evil. This Point hath been of often recourse in this Prayer therefore I shall be the briefer in it First How God keepeth us Secondly Why God keepeth us First How God keepeth us God hath many ways of keeping us but they may be reduced to two either by his Spirit or Providence 1. All the inward Work is dispatched by the Spirit by the Power of which he suppresseth Inclinations to Sin and layeth on restraints of Grace Gen. 20.6 I withheld thee from sinning against me So in his People he weakneth the Power of Sin prevents us by the counsels of his Grace from giving consent leaves the awe of Grace upon the Soul to weaken the Power of Sin Jer. 32.40 I will put my fear into their Hearts that they shall not depart from me and giveth actual strength when tempted 2 Cor. 12.9 My Grace is sufficient for thee and when we fall God raiseth us that we perish not Sometimes God lets us fall as a Father when the Child is busy about the Fire puts his Finger to a Coal that he may be afraid of it It is one of his Methods to bring us to Heaven to make us taste of Sin 's Bitterness David prayeth Restore unto me the joy of thy Salvation and uphold me by thy free Spirit Psal. 51.12 2. By his Providence 1. He removeth the provoking Occasions and Objects of Sin Psal. 125.3 The Rod of the Wicked shall not rest upon the Lot of the Righteous lest they put forth their Hand to do Iniquity We need this outward Help if we had oftner occasions we should be more angry more voluptuous more worldly 2. Violent Temptations are not permitted where he seeth we are most weak As Jacob drove as the little Ones were able to bear 1 Cor. 10.13 God will not suffer us to be tempted above what we are able but with the Temptation will make a way to escape that we may be able to bear it He doth not give us into the Enemies Hands and leave us to the Malice of Satan or the Violence of Men all is guided with Wisdom and Care And 3. By with-holding Occasions and Opportunities when Temptation hath prevailed Job 33.17 That he may withdraw Man from his purpose and hide Pride from Man When we have conceived a purpose God hindreth the Execution such Disappointments are a great Mercy Secondly Why God alone must keep us 1. From the Nature of God he is able 2 Tim. 1.12 I know he is able to keep that which I have committed to him 1 Pet. 1.5 Who are kept by the Power of God Jude 24. To him that is able to keep you from falling He is wise 2 Pet. 2.9 The Lord knows how to deliver the Godly out of Temptation God is skilful and well verst in this Work God is faithful and will not fail 2 Thess. 3.3 The Lord is faithful who will stablish you and keep you from Evil. Our Establishment and Preservation from damning Sins is among the Blessings of the Covenant his Faithfulness lieth at stake 2. From our Weakness We cannot keep our selves We are so weak we are apt to consent to Lusts or to faint under Afflictions We can no more stand against Satan than a Lamb can against a Wolf The World hath a treacherous Party in our own Hearts The best things are most dependant a Sheep not a Wolf a Vine not a Bramble a Saint he is always depending Vse 1. Do not forfeit God's keeping This may be done therefore we pray Mat. 6.13 Lead us not into Temptation God as a Judg puts us for our Exercise under Satan's Hands as a Malefactor is put into the Serjeant's Hands if he will not be ruled this is a Spiritual Excommunication Partly to cure us of Self-confidence or resting in our own strength we use to try Men that boast with an heavy Burden so doth the Lord Judges 10.14 Go and cry unto the Gods whom ye have chosen let them deliver you in the time of your Tribulation Partly to cure us of neglect and unthankfulness when we do not take notice of God's keeping when God hath lent us his Grace and we think we are not beholden to him as if a Man is weary and another should lend him his Staff to go by and thereupon he should begin to slight him He taketh no notice of his Preservation that doth not walk
can be no true Calling unless you see God in it as well as Men. And the Lord taketh it to be his Prerogative to bestow Officers upon the Church Dabo Evangelistum I will give to Jerusalem one that bringeth good Tidings Isa. 41.27 He did not only appoint the Office but doth design the Persons Now what is this Inward Call I Answer God calleth us when he maketh us able and willing the Inclination and the Ability is from God The Inclination He thrusts out Labourers into his Harvest Mat. 9.38 And the Ability He makes us able Ministers of the New Testament 2 Cor. 3.6 and both these are required of us Ability there must be Look as Princes count it a point of Honour when they send out Ambassadors to Foreign Nations to employ those that are fit so it is for the Honour of God that all his Messengers should be gifted and fitted Gifts and Abilities are our Letters of Credence that we bring to the World that we are called of God and authorized to this Work Certainly if the Spirit of God fitted Bezaleel and Aholiab for the material Work of the Tabernacle much more doth Spiritual Work require proportionate Abilities It is true there is a Latitude and Difference in the degree of Abilities but all that can look upon themselves as called of God must be able and apt to teach The Apostle took this for a Call 1 Tim. 1.12 I thank Christ Jesus our Lord who hath enabled me for that he counted me faithful putting me into the Ministry If ever God put us into the Ministry he first enableth us and bestows suitable Gifts and Graces But that is not all a Man must be willing too 1 Tim. 3.1 If a Man desire the Office of a Bishop he desireth a good Work There must be a strong Inclination that carries us out to such a course of Life if the Lord shall give us a Call Yea in some Cases in the Conscience of the Inward Call a Man may offer himself his Gifts to Trial and his Person to Acceptance so it be done modestly and not in a vain-glorious Confidence As Antisthenes said in the Case of Magistracy that a Man should deal with Magistracy as with Fire a Man would not come too near the Fire lest he burn himself nor stand at too great a distance lest he grow stiff with Cold So of the Ministry a Man must not be too forward nor too backward In some Cases it is good to expect the fair Invitation of Providence an Inclination there must be if the Lord vouchsafe a Call In some Cases we may offer our selves to the Acceptation of the Church if the Lord see fit that we be chosen But to return he hath the inward Call who is able and willing I mean upon Spiritual Grounds having first counted the Charges Difficulties Duties Dangers of this Calling Well then if Men be willing but not fit they are not called of God or if fit yet not willing they have not Warrant enough to undergo the Difficulty much more they that are neither fit nor willing but only thrust themselves upon the Office by the carnal Importunity of Friends or corrupt Aims at Honour and secular Advantage Thus you see what the Inward Call is 2. There is an Outward Call The Inward Call is not enough to preserve Order in the Church an Outward Call is necessary As Peter Acts 10. was called of God to go to Cornelius and then besides that he had a Call from Cornelius himself So must we having an Inward Call from the Spirit expect an Outward Calling from the Church otherwise we cannot lawfully be admitted to the Exercise of such an Office and Function As in the Old Testament the Tribe of Levi and House of Aaron were by God appointed to the Service of the Altar yet none could exercise the Calling of a Levite or serve as an High Priest till he was anointed and purified by the Church Exod. 28.3 And thou shalt speak unto all that are wise-hearted whom I have filled with the Spirit of Wisdom that they may make Aaron 's Garments to consecrate him that he may minister to me in the Priest's Office The like is repeated Numb 3.3 So the Ministers of the Gospel tho called by God must have their External Separation and setting apart to that Work by the Church as the Holy Ghost saith Acts 13.2 Separate me Barnabas and Saul for the Work whereunto I have called them Mark the Spirit of God had chosen them and yet calls upon the Church the Elders of Antioch to separate them for the Work of the Ministry But now in what Order this is to be done and by whom this Separation is to be made is the great Controversy Politicians and with them Erastians make it to be the Magistrates Right the Anabaptists with some others make it the Peoples Right Papists and others give it to the Bishops others to Presbyters and Elders of the Church To examine every Claim at large would take up a great deal of time let us compound the Difference as well as we can In short there are three Pretenders to the Power of the External Call the People the Elders the Magistrate and we may divide it among them and give every one their share and then the Call will be compleat I say there are but three Pretenders for we need not to speak of the Bishops Plea for Bishops and Presbyters or Elders in the Scripture are all one The Apostle writes to the Bishops and Deacons at Philippi Phil. 1.1 The Apostle taketh notice of no other Officer in that Church And Chrysostom's Gloss is of weight What is the Reason the Apostle saith to Bishops were there more than one of one City The Reason is saith he because Bishops and Elders or Presbyters are the same So when the Apostle bids Titus Tit. 1.5 6. Ordain Elders in every City if any be blameless c. He adds Vers. 7. For a Bishop must be blameless as the Steward of God To lay aside this then we shall speak to the Claim of the People the Elders and the Magistrate and give every one its due For in the External Call there are three parts Election Ordination and Confirmation Election that belongeth to the People Ordination which standeth in Examination of Life and Doctrine together with Authoritative Mission that is the Right of the Presbytery and Confirmation that belongs to the Magistrate 1. Election is the Peoples Right This appeareth because their Consent and Suffrage is required in all Offices even in the choice of an Apostle Acts 1.15 26. the 120 nominate Matthias in the room of Judas and God decided it by Lot and in the choice of a Deacon Acts 6.3 Look ye out among you seven Men of honest Report full of the Holy Ghost c. and of an Elder Acts 14.23 And when they had ordained them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders in every Church and had prayed with Fasting they commended them to the
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
be spared and of all Offices Hearing is least necessary The Ear received the first Temptation Sin and Misery broke in that way so doth Life and Peace The Happiness of Heaven is expressed by Seeing the Happiness in the Church by Hearing This is our great Emploiment to wait upon the Word preached next to Christ's Word it is a great Benefit to have the Word written next to the Word written the Word preached Christ sent first Apostles then Pastors and Teachers God could have converted Paul without Ananias taught the Eunuch without Philip instructed Cornelius without Peter Do not hearken to those that cry up an inward Teaching to exclude the outward Teaching as if the external Word were but an empty sound and noise as the Libertines in Calvin's Time Faith confirmed by Reading is usually begotten by Hearing 2. The Use of the Word It is our Warrant What have we to shew for our great Hopes by Christ but the Word It is our Excitement a Means and Instrument to shew us God's Heart and our own our natural Face and the worth of Christ the Key which God useth and openeth our Hearts by Ministers are Christ's Spokesmen if we will not open the Ear why should God open the Heart 3. The Power of the Word is exceeding great It is the Power of God to Salvation The first Gospel-Sermon that ever was preached after the pouring forth of the Spirit had great success Acts 2.41 The same day there were added to the Church about three thousand Souls It was a mighty thing that an Angel should slay 185000 in one Night in Senacherib's Host But it is easier to kill so many than to convert one Soul One Angel by his meer natural strength could kill so many armed Men but all the Angels in Heaven if they should join all their Forces together could not convert one Soul There were single Miracles of curing one Blind or one Lame Ay but the Apostle's Word could work three thousand Miracles 1 Cor. 3.5 Who is Paul and who is Apollo but Ministers by whom ye believed even as the Lord gave to every Man Why doth God use the Word I Answer Because it pleased him 1 Cor. 1.21 It pleased God by the foolishness of Preaching to save them that believe 1. It is most suitable to Man's Nature Man is made of Body and Soul and God will deal with him both ways by internal Grace and external Exhortations Man is a reasonable Creature his Will is not brutish God will not offer Violence to the Principles of Humane Nature Man is not only weak but wicked there is Hatred as well as Impotency God will overcome both together by sweet Counsels mixed with a mighty Force he useth such a Remedy as our Disease requireth the Gospel is not only called the Power of God but the Wisdom of God 1 Cor. 1.24 There are excellent Arguments which the Heart of Man could not have found out 2. It is agreeable to his own Counsels to try the Reprobate by an outward Rule and Offer wherein they have as much favour as the Elect they shall one day know that a Prophet hath been among them and so be left without excuse Rom. 1.20 The Rain falleth on Rocks as well as Fields the Sun shineth to blind Men as well as those that can see 3. It commendeth his Grace to the Elect. Their Faith must be ascribed to Grace When others have the same Means the same Voice and Exhortations it is the peculiar Grace of God that they come to understand and believe Whence is it that the Difference ariseth that whereas wicked Men are by the Word restrained and made civil there being an use of wicked Men in the World as of a Hedg of Thorns about a Garden they are by the same Word converted and brought home to God It is from the Grace of God Vse Examination Is our Faith thus wrought Every one should look how he cometh by his Faith by what Means True Faith is begotten and grounded upon the Word it is the ordinary means to work Faith The Word will be continued and a Ministry to preach it as long as there are any to be converted The Gospel alone revealeth that which may satisfy our Necessities it giveth a bottom for Faith and particular Application as being the Declaration of God's Will It is the only Means sanctified by Christ for that End John 17.17 Sanctify them through thy Truth thy Word is Truth James 1.18 Of his own Will begat he us with the Word of Truth The Condition of those is woful that want the Gospel or put it from them Acts 13.46 Seeing ye put it from you and judg your selves unworthy of Everlasting Life lo we turn to the Gentiles If Faith be of the right make the Word will shew thee once thou hadst none and that thou wert not able of thy self to believe beseech the Lord to work it in thee SERMON XXXV JOHN XVII 21 That they all may be One as thou Father art in me and I in thee that they also may be one in us that the World may believe that thou hast sent me WE have seen for whom Christ prayeth Now let us see what he prayeth for their comfortable Estate in the World and the Happiness of their everlasting Estate in Heaven With respect to their Estate in the World Christ mentioneth no other Blessing but the Mystical Union which is amplified throughout Vers. 21 22 23. Here he beginneth That they may be all one as thou Father art in me and I in thee He had before prayed for the Apostles that they may be One as we are One Vers. 11. and now let them ALL be One. The Welfare of the Church is concerned not only in the Unity of the Apostles but of private Believers you had need be One as well as your Pastors Many Times Divisions arise from the People and those that have least Knowledg are most carried aside with blind Zeal and Principles of Separation therefore Christ prayeth for private Believers That they may be all One c. In which words there is First The Blessing prayed for That they may be all One. Secondly The Manner of this Unity illustrated by the Original Patern and Exemplar of it As thou Father art in me and I in thee the ineffable Unity of the Persons in the Divine Essence Thirdly The Ground of this Unity the Mystical Union with Christ and by Christ with God That they may be One with us Fourthly The End and Event of this Union That the World may believe that thou hast sent me First From the Blessing prayed for I Observe That the great Blessing Christ asketh for his Church is the Mystical Vnion of Believers in the same Body Let them be One One in us and as thou in me and I in thee All these Expressions shew that the Mystical Union is here intended Let them be One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is elsewhere explained
few things I will make thee Ruler over many things enter thou into the Joy of thy Lord. Christ is not only Purchaser but first Possessor and is gone into Heaven to prepare a place for us to which he will at last bring us John 14.2 3. In my Father's House are many Mansions if it were not so I would have told you I go to prepare a Place for you And if I go to prepare a Place I will come again and receive you unto my self that where I am there ye may be also Vse 1. Information to shew what ground we have of Patience Comfort and Confidence 1. Of Patience in Afflictions from God Would we be loved otherwise than Christ was loved We see in the Person of Christ that Love may stand with Fatherly Correction Christ was beloved by God yet under Poverty Disgrace Persecution Hunger Thrist c. When Christ was hungry the Devil came unto him Mat. 4.3 If thou be the Son of God command that these Stones be made Bread So he taketh advantage of our Troubles and Afflictions to make us question our Adoption but we may retort the Argument Heb. 12.7 8. If ye endure Chastisement God dealeth with you as with Sons â— for what Son is he whom the Father chasteneth not But if ye be without Chastisement whereof all are Partakers then are ye Bastards and not Sons Brambles are not pruned but Vines God loved Christ in the lowest degree of his Abasement as much as at other times Shall I desire to be otherwise beloved of God than Christ was Nay God's Love may stand with sad suspensions of Soul-Comforts Mat. 27.46 My God my God why hast thou forsaken me The Natural Son was in the Love of God when at the worst God loved him still tho he appeared to him with another Face as the Sun is the same when it shineth through red Glass only it casts a more bloody Reflection God had one Son without Sin but none without suffering 2. Comfort when we meet with ill usage in the World Our Lord Jesus prayeth That the World may be convinced that God loved them as he loved Christ. When the World intreated Christ ill how was the World convinced that God loved him There was an Eclipse at his Death which was a Monument of God's Displeasure Mat. 27.54 When the Centurion and they that were with him watching Jesus saw the Earthquake and those things which were done they feared greatly saying Truly this was the Son of God So when Christ's Members are evil intreated there are publick Monuments of God's Displeasure the Courses of Nature are altered Drowths Innundations Pestilences Famines unseasonable Weather Confusions c. If this be not when God smileth tho the World frowneth you will convince them by bearing up with Courage and Confidence The more the World is set against us the more do the Fruits of his Love appear before Men. 3. Confidence in the midst of Dangers and Temptations When once we are assured of God's Love what shall separate us from it Rom. 8.38 39. For I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come nor Heighth nor Depth nor any other Creature shall be able to separate us from the Love of God which is in Christ Jesus our Lord. Can any thing alienate God's Love in Christ If it were God's Love in us that were an uncertain ground of Hope but it is God's Love in Christ. Get but an Assurance of his Love and you will never be ashamed What can alienate the Heart of God from you while you are faithful to him and have the sure Pledg of his Love his Spirit in your Heart Love or Hatred is not known by any thing that is before us But if you have an Heart to seek him fear him obey his Laws this is the favour of his People and this was his Love to Christ. Vse 2. Direction 1. Whereby chiefly to measure God's Love by his Spiritual Bounty John 3.34 35. God giveth not the Spirit by measure to him The Father loveth the Son and hath given all things into his hands So the Gifts and Graces of the Spirit are the special Effects of his Love for he loved us as he loved Christ and thus he manifested his Love to Christ. Psal. 106.4 Remember me Lord with the Love that thou bearest to thy People When one gave Luther Gold he said Valde protestatus sum me nolle sic à Deo satiari Be not satisfied till God love you with such a Love as he loved Christ. Inward Excellencies tho with outward Crosses these are the best Fruits of his Love an Heart to seek him to fear his Name to obey his Laws an understanding to know his Will God's Love is best known by the stamp of his Spirit that is his Mark set upon us Let us leave outward things to God's Wisdom Love or Hatred is not known by all that is before us Let us labour for a share in his peculiar Love Psal. 119.132 Look thou upon me and be merciful unto me as thou usest to do unto those that love thy Name Lord I do not ask Riches nor Glory nor Preferment in the World I ask thy Love thy Grace thy Spirit Doth our Saviour care for outward Things Other things are given promiscuously these to his Favourites God's Love is conveyed through Christ. Rev. 1.5 To him that loâ—ed us and washed us from our Sins in his own Blood he loved us and sanctified us Ephes. 5.25 26. Husbands love your Wives as Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word Nothing more worthy nothing more suitable to Christ's Love 2. It directeth us what to do when we are dejected through our own unworthiness Look upon God's Love in Christ. If God did take Arguments and Grounds of Love from the Creature Where would he have found Objects of Love God hath proclaimed it from Heaven Mat. 3.17 This is my beloved Son in whom I am well pleased and we are accepted in the Beloved Ephes. 1.6 Jesus Christ is worthy desire to be found in him not having thine own Righteousness Lord for the Meritâ— of thy blessed Son accept of me Christ being beloved of the Father is the Storehouse and Conduit to convey that Love to his People Vse 3. Exhortation to endeavour after the sense and apprehension of this Love in our own Hearts Surely this is our Duty for Christ afterward saith Vers. 26. That the Love wherewith thou hast loved me may be in them There is a Love of God towards us and a Love of God in us so Zanchy citing the Text his Love erga nos towards us is carried on from all Eternity but nondum in nobis it is not in Us but in Time He loved us before the Foundation of the World tho we know it not feel it not but now this Love beginneth to be in
very first Fruits of the Spirit and he gives it as a Pledg of more Grace to follow That the Love wherewith thou hast loved me may be in them and I in them In the whole Verse Christ sheweth what he had done what he would do and with what Aim His End was two-fold to make way for Application of God's Love and his own Presence as a Vital Principle in their Hearts God's Love and Union with Himself I shall speak now of the first Whence Observe That one great End why God's Name is manifested in the Gospel is that his Love may be in us I. I shall inquire What it is to have his Love in us I shall give you several Observations upon the Phrase 1. Observe That the Love c. He doth not say that they may have Pardon Sanctification or Grace or Comfort in them but Love in them Obs. God's Love in Christ is the ground of all other Favours and Graces whatsoever The Spring of all is Love and the Conveyance is by Union which containeth two Truths 1. That all the Goodness that is in us cometh from the Love of God in Christ. We are loved into Holiness loved into Pardon loved into Grace Isa. 38.17 Thou hast in love to my Soul delivered it from the Pit of Corruption or thou hast loved me from the Pit He loved his Church and sanctified it Ephes. 5.25 26. Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word Rev. 1.5 To him that loved us and washed us from our Sins in his own Blood Our Holiness is not the Cause of Love but the Fruit and Effect of it There can be no other Reason for any thing we receive So 2 Thess. 2.16 Now our Lord Jesus Christ himself and God even our Father who hath loved us and hath given us everlasting Consolation and good Hope through Grace c. There was no other cause there could be no other cause not necessity of Nature moral Rule or any former Merit and Kindness Not necessity of Nature God hath always the same Love Not bound by any external Law and Rule Who can prescribe to him Not by any Merit or Debt because of the Eternity of his Love antecedent to all Acts of the Creature There should be no other Reason for the Honour and Majesty of God and our Comfort 2. That we have not only the Blessings and Benefits but the Love it self 1 John 3.1 Behold what manner of Love is this that the Father hath bestowed upon us that we should be called the Sons of God! not shewed us but bestowed upon us We have Blessings from his Heart as well as his Hand by his Blessings in us his Love is in us we may gather thence that we are beloved of God and no Benefit is to be valued unless God's Love be in it What good will the possession of all things do us if we have not God himself The Love is more to be valued than the Gift whatever it be God giveth this Love to none but special Friends he giveth his outward Love to Enemies He accepteth not our Duties unless our Hearts be in them and our Love be in them so we should not be satisfied till we can see Love in the Blessings that we receive from God that they come from his Heart as well as his Hand There are Chastisements in Love and Blessings given in Anger salted with a Curse 2. Observe That the Love wherewith thou hast loved me may be in them He had before said Thou hast loved them as thou hast loved me now let this Love be in them The Love of God is sometimes said to be in Christ sometimes in us Sometimes in Christ Rom. 8.39 Nor height nor depth nor any other Creature shall be able to separate us from the Love of God which is in Christ Jesus our Lord. Sometimes in us 1 John 4.9 In this was manifested the Love of Christ towards us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that God sent his only begotten Son into the World that we might live through him We are the Objects and Christ is the Ground To make it sure it is in Christ and to make it sweet and comfortable it is in us God doth not love us in our selves out of Christ there would be no ground and reason for his Love but in Christ and there is an eternal Cause and Reason why he should love us 3. Observe There is a Love of God towards us and a Love of God in us So Zanchy citing this Text. His Love erga nos towards us is from all Eternity his Love in nobis in us is in time These differ there was a Love of God towards us so he loved us in Christ before the Foundation of the World tho we knew it not felt it not But now this Love beginneth to be in us when we receive the Effects of it and God breaketh open the Sealed Fountain 1 John 4.16 And we have known and believed the Love that God hath to us And therefore it must be distinguished God's Love from Everlasting was in Purpose and Decree not actual Rom. 9.11 That the purpose of God according to Election might stand So Ephes. 1.11 Being predestinated according to the purpose of him that worketh all things after the Counsel of his Will We are loved from Eternity but not justified from Eternity Certainly the Elect are in a different condition before and after Calling 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God Secret Things belong to God but revealed Things to us Whatever Thoughts God hath towards us yet we know it not till his Love be in us We are to judg of our Estates according to the Law It is true God is resolved not to prosecute his right against a Sinner that is Elect but he is not actually acquitted from the Sentence of the Law till he actually believeth We are not qualified to receive a legal discharge from the condemnation of the Law till we be actually in Christ Rom. 8.1 There is no condemnation to them that are in Christ Jesus And whatever God's Purposes may be towards us we cannot but look upon our selves as under a Sentence of Condemnation and Children of Wrath Eph. 2.3 that is the misery of our present Estate Before we know God as a Father in Chris◠the Love of God is towards us but not in us 4. Observe again God's Love is in us two ways in the Effects and in the Sense and Feeling These must be also distinguished for God's Love may be in us in regard of the Effects when it is not in us in regard of Sense and Feeling It is in us in the Effects of it at Conversion as soon as we begin to live in Christ. Where Christ liveth and dwelleth in us by Faith the
nothing should be more free and voluntary Cant. 2.16 I am my beloveds and my beloved is mine Thus freely and willingly should we resign our selves to him 2. It must be out of a deep sense of his Love and Mercy Rom. 12.1 I beseech you brethren by the mercies of God that ye present your bodies a living sacrifice c. and especially his great Love in Christ 2 Cor. 5.14 For the love of Christ constraineth us because we thus judge c. There must be thankfulness in the Resolution to become the Lord's for no bands will so strongly hold us to our Duty as the bands of Love when the Soul is filled with admirations of his Grace and the ravishing sense of the wonders of his Love in Christ we do most kindly heartily and thoroughly surrender our selves to God 3. It must be with grief and shame that his Right hath been so long detained from him and that we have wasted so much of our time and strength in the service of sin 1 Pet. 4.1 2 3. Forasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin That he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts excess of wine revellings banquettings and abominable idolatries Therefore we should the more earnestly make restitution O how sad a thing is it to grow old and grey-headed in the Devils service and to spend the fresh and flower of our time so vainly and unprofitably Alas how hath our time strength and parts been wasted and unprofitably imployed Let us at length seek to do as much for God as ever we have done for sin 4. This Resolution must be full and entire of all that you are and have All your Faculties 1 Cor. 6.19 20. Ye are not your own ye are bought with a price Therefore glorifie God with your bodies and souls which are Gods All that the Soul can do and the Body can do it is all due to God and all to be devoted to him In every state Rom. 14.7 8. For none of us liveth to himself and no man dyeth to himself For whether we live we live unto the Lord or whether we dye we dye unto the Lord whether we live therefore or dye we are the Lords Whatever you are and have you must have that and be that to God living dying sickness health in prosperity in adversity in every action Zech. 14.20 21. In that day shall there be upon the balls of the horses HOLINESS TO THE LORD and the pots in the Lords house shall be like the bowls before the Altar yea every pot in Jerusalem and Judah shall be Holiness to the Lord of Hosts There must be Gods impress on all we do our Civil and Sacred actions all Reserves are hypocritical what one Faculty you keep back from God you do what you can to cut it off from his Blessing Would you be contented if God should take the Soul to Heaven and leave the Body in Hell or the contrary What estate is not given to God is not sanctified what action is not ordered towards him as our last end is not rewarded so that you give all or none rightly 5. The end why we give up our selves to God is to be governed disposed and ordered by him to be what he would have us to be and to do what he will have us to do to submit our selves to his disposing Will and subject our selves to his commanding Will. First To submit our selves to his disposing Will or the Dominion of his Providence Let God carry you to Heaven in what way soever he pleaseth if by many afflictions or sharp pains and infirmities of body you dare not prescribe to God You must say as Christ Heb. 10.5 6. A body hast thou prepared for me Lo I come to do thy will God is wise and knoweth that if we had a more healthy body we might be in danger of neglecting the Soul or if we had more of the World we should neglect Heaven Therefore you must except nothing out of your resignation better the Body be pained than the Soul lost the thorn that sticketh in the flesh may occasion rich experiences of Grace It may be God will have you to glorifie him by Martyrdom Phil. 1.20 Christ shall be magnified in my body whether it be by life or by death that is either by living in the body to preach the Gospel longer or signing the Truth of his Blood if he died So see Davids resignation 2 Sam. 15.26 Let the Lord do unto me what seemeth good to him So we should humbly submit to the good will of God Dan. 3.18 But if not Be it known unto thee O King that we will not serve thy Gods nor worship the golden image that thou hast set up They yielded their bodies to be burned that they might not serve any gods but the Lord. Secondly To subject our selves to his commanding Will or to do what he will have us to do This is principally considered here we give up our selves to God that our bodies may be imployed as instruments of Righteousness All external Duties or fruits of our Love to God in Christ are acted by the Body therefore we resign up our selves to him to obey him in these things surely it is meet that God should rule the Creatures that he hath made therefore we should be able to say as the Psalmist Psal. 119.94 I am thine save me for I have sought thy precepts One that maketh Conscience of his resignation to God will be careful both to know and do his will Paul assoon as he was smitten with Conviction cryes out Acts 9.6 Lord what wilt thou have me to do 5. When you have thus dedicated your selves to God you must use your selves for him for the sincerity of our Dedication is known by our Use. Many give up themselves to God but in the use of themselves there appeareth no such matter they use their tongues as their own to talk what they please their hearts as their own to think and desire what they please their bodies their wealth their time their strength as if it were all their own and the hand of Consecration had never been upon them Psal. 12.4 Our tongues are our own who is Lord over us This is the language not of their mouths but of their lives these re-assume the possession of that which they had surrendred to the Lord. No you have as to disposal lost all property in your selves and must look upon your selves ever after not as your own but Gods they are vessels set apart for the masters use 2 Tim. 2.21 and accordingly we must live not to our selves but to God 2 Cor. 5.15 And that he dyed for
of God that they that commit such things are worthy of death In your Consciences you will find an inward conviction that God is your Judg and will call you to an account for the breach of his Law We feel this living and dying Heb. 2.15 Who were all their life-time subject to bondage through fear of death And 1 Cor. 15.56 the sting of death is sin Only 't is more piercing and sharp when we die Secondly Let us enquire how or upon what reasons we come to have this exemption from condemnation This is 1. Vpon the account of Christs satisfaction to Gods Justice We all in our natural estate lie under the curse and wrath of God but Christ was made a curse for us to redeem us from the curse of the Law Gal. 3.13 And the Apostle telleth us 2 Cor. 5.21 That he was made sin for us that we might be made the righteousness of God in him Christ became a Sacrifice for sin to appease God towards us he was made a publick instance of Gods poenal Justice that we might be made an instance of Gods Merciful Justice or that God might deal with us in a way of grace upon the account of the Righteousness of Christ. 2. Vpon the account of the New-Covenant-grant John 5.24 Verily verily I say unto you He that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation Christ would have us mark this as a a certain and important truth for escaping Eternal death and obtaining Eternal life are not trifles and Gods Faithful Word is interposed that such an one shall not come into condemnation Verily verily Well then the Gospel or New Covenant offereth pardon and exemption from condemnation to that death which the Law hath made our due to all those who will come under the bond of it 3. The certainty is considerable which resulteth or ariseth from these two grounds 'T is just with God to pardon them and to exempt them from Condemnation who take sanctuary at his Grace and devote themselves to him 1 John 1.9 If we confess and forsake our sins he is just and faithful to forgive them 2 Tim. 4.8 We read of a crown of righteousness which the righteous judge shall give at that day Justum est quod fieri potest God may do it or not do it he is not unjust if he doth it and justum est quod fieri debet This latter is understood here because of the fulness of the merits and satisfaction of Christ and his truth in his Promises he must judg men according to the Law of Grace and give them that which his Promise hath made their due 4. There must be an Appeal to the Gospel Where this Grace is humbly sued out by the penitent Believer for God is Sovereign and must be sought unto Appeals from Court to Court and from one Tribunal to another are often set down in Scripture as Psal. 130.3 4. If thou Lord shouldst mark iniquities O Lord who shall stand but there is forgiveness with thee that thou mayest be feared No man could escape condemnation and the Curse if the Lord should deal with us in strict justice but from the Tribunal of his strict justice we appeal to the Throne of Grace where favour and pardon is allowed to us upon certain equitable and gracious Terms According to the old Terms who is able to appear in the judgment before God A Sinner must either despair or die or run for refuge to this new and blessed hope so Psal. 143.2 Enter not into judgment with thy Servant O Lord for in thy sight shall no man living be justified An innocent creature must beg his mercy and devote himself to his fear I proceed to the second Proposition 2. Doct. That this priviledg is the portion of those that are in Christ. 1. I shall here shew you What it is to be in Christ. 2. How we come to be in Christ. First What it is to be in Christ. The Phrase noteth Vnion with him There is certainly a real but spiritual Union between Christ and his Members which I have often described to you But late Cavils make it necessary to speak a little more to that Arguments All that I will say now is this 1. That it is more than a relation to Christ as a political head 2. That the Vnion of every Believer with Christ is Immediate 1. That it is more than a relation to Christ as a political head I prove it because it is represented by Similitudes taken from Vnion real as well as relative Not only from Marriage where Man and Wife are relatively united but from Head and Members who make one body not a political but a natural body 1 Cor. 12.12 For as the body is one and hath many members and all the members of that one body being many are one body so also is Christ also by the similitude of root and branches John 15.1 2 3. Yea 't is compared with the mystery of the Trinity and the Vnity that is between the Divine Persons John 17.21 22 23. that they all may be one as thou father art in me and I in thee that they also may be one in us and the glory which thou gavest me I have given them that they may be one as we are one I in them and thou in me that they may be made perfect in one which tho it must not be understood in the utmost strictness yet at least there is more than a relation as also by reason 't is not only a notion of Scripture but a thing effected and wrought by the Spirit on Gods part 1 Cor. 12.13 We are by one spirit baptized into one body and by confederation one with another Cant. 2.16 I am my beloveds and my beloved is mine Christ is ours and we are his and he is also in us and we in him 'T is such a real Conjunction with Christ as giveth us a new being that Christ becometh to us the principle and fountain of a spiritual life 1 John 5.12 He that hath the Son hath life Christ is the stock we the graft he is the vine we the branches therefore we are said to be planted together in him Rom. 6.5 So that we may grow and live in him We are united to him as the body is to the soul all the members of the body are quickned by the soul the second Adam becometh to all his Members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quickning spirit 1 Cor. 15.45 as giving them life not only by his merit and promise but the influence of his spirit which life is begun here and perfected in Heaven it is begun in the soul Phil. 3.20 and Rom. 8.10 but 't is perfected both in body and soul in Heaven for the spirit is life to the body because of righteousness and if the spirit of him that raised Christ from the dead dwell in you he that raised up Christ from the dead shall also
of the Gospel he urgeth this Argument 2 Tim 1.7 8. For we have not received the spirit of fear but the spirit of love and power and of a sound mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a poor cowardly dasterdly spirit mated or overcome with every difficulty but now a spirit confirmed in the love of God and the faith and hope of the Gospel is a fruit of power and fortitude the righteous is as bold as a Lion Pro. 28. 1. Dan. 3.17 18. If it be so our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thine hand O king but if not be it known unto thee O king that we will not serve thy gods nor worship the golden image which thou hast set up and Rom. 8.37 38. I am perswaded that neither life nor death nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth shall be able to separate us from the love of God which is in Christ Jesus our Lord. 3. It hindreth the readiness and chearfulness of our service and crippleth our endeavours The sloathful servant was affraid Luke 19.21 22. when we do not know whether we shall please or be accepted or no 't is a very discouraging thing and we drive on heavily when nothing appears to us but fear but love maketh a willing people 1 Joh. 5.3 For this is the love of God that we keep his commandments and his commandments are not grievous 4. It resisteth sin unwillingly we had rather let it alone than go about it the mortifying of lust is like the cutting off of an Arm with a rusty Saw rather let go any thing than sin but grace furnisheth us with the most powerful arguments For means 1. Cherish good thoughts of God the spirit of bondage is increased upon us by unreasonable fears and jealousies of God the Lord is good and doth good Psal. 119.68 his commands are not greivous Matt. 11.30 My yoke is easy and my burden is light The tryals sent us by him are not above measure nor beyond strength 1 Cor. 10.13 Who will not suffer you to be tempted above what you are able Nor his punishments above deserving Neh. 9.13 thou hast punished us less then than we deserved he is not hard to be pleased nor inexorable upon our infirmities Mal. 3.17 And I will spare them as a man spareth his own son that serveth him He is a rewarder of them that diligently seek him Heb. 11.6 2. Study the nature and constitution of the Gospel which maketh rich preparation of Grace Help and Comfort for you this is Gods Act of Oblivion which easeth you of your troubles for here God promiseth to blot out your transgressions and remember your sins no more this is a Sanctuary and Refuge for your distressed souls to fly unto when pursued by the laws curse the Charter of your hopes or the word of salvation which secureth you aginst the laws curse or the fears of the damnation of Hell the law is good as a rule of duty but the Gospel is glorious 2 Tim. 1.8 11. In short Your souls will never sit easie within you till you resolve not to seek for that in the law which is only to be found in the Gospel peace of Conscience and Reconciliation with God The law can only save the innocent but the Gospel pardoneth the penitent sinner Look not for that in self which is only to be found in Christ a perfect Righteousness and Merit to appease Gods Justice and propitiate him to us this is only by the Blood and Obedience of Christ never look for that on earth which is only to be had in Heaven which is exact and unspotted holiness Jude 21. Then we are presented faultless in his presence 3. An hearty and sincere love to God 1 John 4.18 There is no fear in love for perfect love casteth out fear because fear hath torment and he that feareth is not made perfect in love He speaketh not of a childlike Reverence of the Divine Majesty or a carefulness not to displease him but of slavish fear of Condemnation which is the life and soul of many mens Religion but they are never soundly converted till God hath their hearts that is their love Now this strong and fervent love arising from faith in Christ driveth and forceth this tormenting fear out of the heart and will never be affraid of him whom they love and on the other side will not love him whom they look upon as ready to condemn them and cast them into Hell Surely God will never damn the soul that loveth him therefore if we would get rid of the fear of wrath or hell let us love God with our highest and best affections we have reason to love him if we consider the wonder of his love and good will to sinners manifested to us in and by Jesus Christ. 4. Live holily and obey the motions of the sanctifying spirit We deprive our selves of comfort by falling into sin the more the spirit is a Sanctifier the more a Comforter Holiness breedeth a generous confidence 1 John 3.2 Behold now we are the Sons of God Gal. 5.18 But if ye be led by the spirit ye are not under the law If we are not watchful against sin our bondage returneth therefore David saith Psal. 51.12 Restore unto me the joy of thy salvation and uphold me by thy free spirit The Holy Spirit withdraweth and suspendeth his comforts when we walk vainly and loosely then we cannot serve God with any delight and readiness of mind 't is not a free spirit but a servile that then governeth us and influenceth our actions SERMON XXIII ROM VIII 15 But ye have received the Spirit of Adoption whereby we cry Abba Father IN the Words we have 1. A Priviledg Ye have received the Spirit of Adoption 2. One special fruit and effect of it Whereby we cry Abba Father In setting down the effect the change is emphatical ye received we cry He includeth himself and puts in his own name together with theirs to shew that it is a Priviledg common to all that receive the New Testament the meanest and least of Gods Children have an affectionate and childlike way of praying unto God Doct. That the spirit which we receive under the new Covenant dispensation is a spirit of Adoption I shall explain these Five Things 1. The state of Adoption which we obtain under the New Testament 2. The spirit of Adoption consequent thereupon 3. Whether all that live under the New Testament Dispensation have the spirit of Adoption 4. Whether all that have it know it 5. The reasons why this is the fruit of the new Covenant Dispensation 1. What is the state of Adoption Our admission into Gods family that he will be a Father to us and we shall be his children 2 Cor. 6.18 I will be a father unto you and ye shall be my sons
this actual joy for 't is possible a man may be perswaded of his sincerity or have no doubting of it and have too much deadness and dulness of soul not so comforted Well then 't is not an Oracle as to Christ Matth. 3 17 Nor an internal suggestion thou art a child of God we have no warrant for that from Scripture 't is not only to but with conscience Now conscience goeth upon rational evidence and we reason and argue from what we feel or find in our selves and 't is ascending to the covenant where Priviledges are assigned to the believer 1 John 1.2 To as many as received him to them gave he power to become the sons of God to the penitent Acts 2 38 Repent and you shall receive the Holy ghost To the obedient He is become the author of salvation to all that obey him 2. The one superaddeth to the other Not the priviledg without the qualification that is sufficiently done by the word not the conscience by discourse and the spirit immediately no they concur to produce the same conclusion the spirits testimony superaddeth certainty authority and overpowering light 1 Cor. 4.4 For I know nothing by my self yet am I not hereby justified but he that sudgeth me is the Lord and Rom. 9.1 I say the truth in Christ I lye not my conscience also bearing me witness in the Holy ghost As the influences of the Heavens work strongly but imperceptibly while they mingle themselves with the motions of the creatures so doth the spirit with our spirit it fortifieth and strengthneth the testimony of a mans own heart and so doth with more authority and power perswade us that we are the children of God 3. The necessiry of this to our full comfort 1. We cannot pray without it For the Text is brought to prove that they have a spirit within them which inclineth them to cry Abha Father surely 't is a great advantage in prayer to be able to say Psal. 63.26 Doubtless thou art our father and again Isa. 64.8 But now Lord thou art our father But how will you do unless you be Gods children and how will you know you be Gods children but by the spirit bearing witness to and with your spirits I know all Gods children have not the comfort of the spirit but they have the spirit of comfort and in some measure can come to God as a Father 2. We cannot apply the promises without it For the promises are childrens bread unless we be the children of God what comfort can we take in the promises unless we have an interest in them priviledges have their conditions annexed the right is suspended till the condition be performed that is till we know our selves to be true believers the promises are in vain and of no effect if to all you deceive the most for tho some are of Gods Family the whole world lieth in wickendness the most are the children of the Devil If to some they have their characters which occasioneth the restraint and you are told here this is known by the spirits bearing witness to our spirits But what shall poor creatures do that have not yet this clear testimony 1. Disclaim all other confidence When you cannot apply Hos. 14.3 Ashur shall not save us we will not ride upon horses neither will we say any more to the works of our hands Ye are our gods for in thee the fatherless findeth mercy 2. Own God in the humbling way Creep in at the back door of the promise 1 Tim. 1.15 Jesus Christ came into the world to save sinners If Christ came to save sinners I am sinner enough for Christ to save Luke 15.18 19. I will arise and go to my father and will say unto him Father I have sinned against heaven and before thee and am no more worthy to be called thy son make me as one of thy hired servants 3. Come to him as the God and Father of our Lord Jesus Christ Eph. 3.14 For this cause I bow my knees unto the Father of our Lord Jesus Christ. Certainly God will love and accept all those that come to him by Christ. 4. There is a child-like inclination when there is not a childlike familiarity and boldness The soul cannot keep away from God and that is an implicite owning of him as a Father Jer. 3.19 Thou shalt call me father ond shalt not turn away from me We call him Father optando si non affirmando unspeakable groans discover the spirit of adoption as well as unutterable joys we own him by way of option and choice tho not by actual assurance of our special relation to him and interest in his fatherly love there may be a child like love to God when we have no assurance of his paternal love to us 5. There is a childlike reverence and awe when not a childlike confidence Their heart standeth in awe of as the Rechabites their fathers command dare not displease him for all the world these in time will overcome in short God hath a title to our dearest love when we cannot make out a title to the highest benefit SERMON XXV ROM VIII 17 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 together THE Apostle had shewed v. 13. That if we through the spirit do mortifie the deeds of the body we shall live He proveth it by this medium and argument That as many as obey the sanctifying motious of the spirit are children of God and children may look for a childs portion He proveth they are children because the spirit accompanieth the dispensation of the New Covenant whereby we are adopted into Gods family and this spirit acts suitably as is evident by his impression v. 15. By his Testimony and Witness v. 16. Now he goeth on further and proveth That if we be children we are heirs and that we shall live if we mortifie the deeds of the body is more abundantly proved for our inheritanâ—e is eternal life and glory And if children then heirs c. In the Words observe 1. A Dignity inferred from our Adoption 2. The Amplification of it from the excellent nature of this inheritance Heirs of God and joint heirs with Christ. 3. 'T is applied as a comfort against adversities If so be that we suffer with him that we may also be glorified together 1. The Dignity inferred is that we are Heirs The Inheritance belonging to Children jure nascendi all Children are not necessarily heirs but only males and among them the first born but jure Adoptionis they that are Adopted are adopted to some Inheritance so here if Children then heirs be they Sons or Daughters begotten to God sooner or later Male are Female are all one in Christ Gal. 3.18 they are not debarred from the Inheritacce 2. The amplification of it Or the greatness and excellency of this Inheritance in two expressions Heirs of God and joint heirs with Christ.
in their troubles and sufferings than by permitting them to live in prosperity and scandalize others by their vanity sensuality and pride of conversation God is usually more honoured by his people at such times when his graces are exercised in the eye of the world and his people confess him in the midst of persecutions 2. The advancement of Christs kingdom in the propagation of the Gospel Rev. 12.11 They overcame by the blood of the Lamb and the word of their Testimony and they loved not their lives to the death There is an overcoming indeed you will say to die in the quarrel Yes as long as Christ overcometh a Christian hath that which he looketh for If their blood may be the seed of the Church they are content Some convinced others converted brethren strengthned and confirmed Phil. 1.12 Those things which happened to me have fallen out rather to the furtherance of the Gospel His sufferings conduced thereunto as much as his preaching 3. Our own salvation 'T is not worldly prosperity and greatness and dominion that we should seek but that the soul may be saved in the day of the Lord. Indeed if our aim were at worldly prosperity and carnal honour and pleasure then were we clearly overcome when we hazard our worldly interests but 't is Heaven that we aim at and therefore as Christ endured the cross and despised the shame for the glory set before him Heb. 12.2 3. So we must despise the cross for the same ends 2 Cor. 4.17 These light afflictions which are but for a moment shall work in us a far more exâ—eeding and eternal weight of glory Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us Heb. 10.34 They took joyfully the spoiling of their goods as knowing in your selves that you have in Heaven a better and an enduring substance At length we shall have our promised Crown 4. To maintain and keep alive present grace First our faith 2 Tim. 4.8 I have kept the faith when we abide faithful with God and are not drawn to apostacy by all the flatteries or threatnings of the world Secondly Our love to God Satans design is to make a breach between God and us Rom. 8.38 39. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor heighth nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. Nothing can separate them from the love of God in Christ unclasp these mutual imbracements whereby Christ and the soul held fast one another you are in Christs arms and Christ in yours The Devil would count it a greater victory to conquer your love than to get a power over your bodies and bodily interests his design is to keep men from God if therefore adversity bringeth you the nearer to him then you conquer The souls of the faithful are kept closer to God in suffering times than in prosperity being sensible of the vanity and emptiness of all worldly things and weaned from them what ever befall the body you keep nearer to God and have most of his love Thirdly our patience that 's not overcome by the storm and tempests of temptations Luke 21.19 In patience possess your souls A man keepeth himself as long as he keepeth his patience James 1.4 Let patience â—ave its perfect work this is necessary that we may receive our Crown Heb. 10.36 For ye have need of patience that after ye have done the will of God ye might receive the promise Well then a Christian overcometh not when he gets the best of opposite interest in the world but when he keepeth himself in a capacity to injoy the Heavenly inheritance 2. How more than a conqueror When he doth not only keep his standing but gets ground by the temptation Rom. 8.28 All things shall work together for good to them that love God not only bear them but groweth the better for them First more holy and more heavenly as graces by being exercised are improved and increased Heb. 12.11 Wherefore lift up the hands that hang down and the feeble knees More sensible of the folly of sinning than at other times Secondly more joyful comforts are increased Rom. 5.3 4 5. And not only so but we glory in tribulations also knowing that tribulation works pateince and patience experience and experience hope and hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost given unto us 2 Cor. 12.10 Therefore I take pleasure in infirmities in reproaches in necessities in persecutions and distresses for Christs sake for when I am weak then am I strong Acts 5.41 They departed from the presence of the council rejoycing that they were counted worthy to suffer shame for his name and so triumpheth most when he seemeth to be most overcome Thirdly more resolute in the profession of godliness 2 Sam. 6.22 If this be to be vile I will be more vile and base in mine own eyes Courage groweth by sufferings as trees are more rooted by being shaken Psal. 119.126 127. It is time for thee Lord to work for they have made void thy law Therefore I love thy Commandments above gold yea above fine gold As a staff is holden the faster the more another seeketh to wreâ—t it out of our hands 3. Who is this true believer that will be more than a conqueror The victory is sometimes ascribed to faith 1 John 5.4 5. Sometimes to love Rom. 8.35 What shall separate us from the love of Christ Love is not only taken passively for the love wherewith Christ loveth us but actively for the love wherewith we love Christ I can exclude neither for the success is here ascribed in the text to Christs love to us but there our love to Christ must be understood also for what shall separate us from the love of God Shall tribulation or distress or persecution or famine or nakedness or peril or sword Tribulation is not wont to draw God from loving us but to draw us from loving of God And in the text 't is said we are conquerors not God is a conqueror 'T is we are assaulted not Christ and 't is our love which the temptation striketh at Both must be included Christ hath hold of a believer in the arms of his love and a believer hath hold of Christ 1 John 4.14 Well then 't is faith but faith worketh by love Gal. 5.6 Christ is rather held by the heart than the hand only Go to them that make a Religion of their opinions and you will find no such effect if they have a faith 't is that that never went deeper than their brains and their fancies but where Christ dwelleth in the heart by faith there he remaineth constantly Eph. 3.17 and flitteth not thence he resideth as in his strong
afflictions of the Gospel 2 Cor. 5.8 9. Death its self may then be born for 't is but the Key to open the prison-door and let out that soul that hath long desired to be with Christ Phil. 1.23 Gratias agimus vobis quod a molestis Dominis liberamur You do them a favour to send them home to their dear Lord. 2. 'T is accompanied with hope they expect within a little while to have their desires accomplished and will a soul that is at Heavens Gates lose all that he hath waited for because the entrance is troublesome When men have crouded to any Mask or Show and have waited long they will not lose their waiting tho they venture many a knock or broken pate to get in so when salvation is very near will a Christian give over his waiting seeking and striving for it Matth. 11.12 Even from the days of John the Baptist the kingdom of heaven suffered violence and the violent take it by fâ—rce 3. Delight We have gotten in part a tast and earnest of our fruition and enjoyment of God and Christ hereafter and it is very pleasing to the soul so that the tempter must needs have a hard task to draw off the soul from him in whom he delighteth Worldly men will not let go their vanities nor sinful wretches their foulest sins because they delight in them Many who never knew what it is to love Christ and delight in his salvation do noâ— so earnestly long for and fixedly hope for the promised blessedness Now these may be easily taken off but the other will venture upon the greatest difficulties Oh. But may not a sound believer be foiled as to his inward man by these afflictive temptations Ans. Yes The experience of the Saints sheweth it too often But 1. 'T is not totally and finally their heel is bruised not only as the outward man is molâ—sted by afflictions but as they may be drawn to some sinful slips and temptations the hâ—el is the lowest and basest part of the body far enough from any vital part the wounds whereof endanger not the life at all the devil may draw them into some sins which may cause much unquietness and affliction of spirit but these wounds are not deadly and do not quench the life of grace in them these wounds may be painful but not mortal They shall not be hurt of the second death Rev. 2.11 2 Upon recovery by repentance The Lord sanctifieth these falls to them to make them the more cautious and watchful so they grow wiser and better and more resolute as being warned before by their own bitter cost as a ball with the more force it is beaten down it rebounds the higher or as a child that hath gotten a knock or been bitten by a sâ—appish Cur groweth the more wary Josh. 22.17 Is the iniquity of Peor too little fâ—r us They were not yet whole of the iniquity of Peor and therefore should be careful not to wound themselves again 3. All ends in final conquest over Satan Rom. 16.20 And the God of peace shall bruise Satan under our feet shortly We are now in our combat 't is some conquering to keep up our resistance but our full triumph is hereafter 2. Ob. But will it not hurt to press believers to this confidence Will not this weaken their care and diligence No. 1. This is pleasing and acceptable to God to believe that he will perfect and maintain his begâ—n work Phil. 1.6 Being confident of this that he that hath begun a good work in you will pâ—rfect it to the day of Christ. 2. 'T is honourable unto God and doth excite us to praise and thanksgiving when we can trust our interests in his hands with a quiet and well composed mind 2 Tim. 1.12 And I am perswaded that he is able to keep that which I have committed unto him A Christian in all respects of time can bless God for what he hath done called us when strangers and enemies 1 Pet. 2.9 What he doth do keepeth the feet of his Saints 1 Sam. 2.9 For what he will do 2 Tim. 4.17 18. Notwithstanding the Lord stood with me and strengthned me And the Lord shall deliver me from every evil work and preserve me to his heavenly kingdom To be satisfied in Gods conduct is certainly very honourable to him 3. 'T is very profitable to the Children of God 1. To keep us from falling God promiseth to keep us but in his own way and that engageth us to an intire dependance upon him in the use of means John 15.4 Abide in me and I in you So 1 John 2.16 17. Ye shall abide in him And then he presently addeth Little children abide in him First a promise and then an exhortation and then we use the means with the more diligence and encouragement as Paul had a promise that not one should perish Acts 27.23 But yet they must all abide in the ship v. 31. 2. To encourage us to return when fallen we have some holdfast on God when we seek to recover our selves by repentance Psal. 119.170 Let my supplication come before thee deliver me accordâ—ng to thy word And Jer. 3 4. Wilt thou not from this time cry unto me My father the guide of my youth 4. 'T is very comfortable and breede 〈◊〉 everlasting joy that should be in Gods redeemed ones Isa. 35.10 And the ransomed of the Lord shall return and come to Zion with songs and everlasting joy upon their heads Nâ—y it begets an heroâ—cal spirit when we can bear up on the love of God in the sorest tryals As here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VSE It cautioneth us not to be dismayed when the people of God seem to be run down by oppositions and reproaches and the cause of Religion to suffer loss and visibly to go to ruin No Christ hath promised that the gates of helâ— shall not prevail against the Church Matth. 16.18 All the Powers which the devil can muster up cannot destroy Christs interest in the world his Kingdom is like a Rock in the midst of the Sea which being beaten on every side with waves standeth unmoveâ—ble his people many times may be scattered oppressed their profession discountenanced and opposed every where seemingly beaten out of the world but then the Church groweth inwardly the graces of his people are strengâ—hned and increased and their hearts bettered their glory hastned their profession more honoured and râ—verenced in the consciences of men Some converted others confirmed When the Christians were butchered and went to wrack every where Oftentimmes it falleth out so when God breaketh that temporal interest to which we lean he provideth for his own Glory and the advancement of the Gospel by other and better means and Religion gaineth when it seemeth to lose as in the primitive times when the slaughters were frequent they sought to drive Christians to deny Christ but they confess him the more they fumed and chafed because they could not get their will and
2.10 and in whose cause we are ingaged and who giveth us the holy Spirit to move us to good and to restrain us from evil 2. What confidence we have or may have in Christ. The Saints overcome by his love and if you will adhere to him in the greatest hazards will he fail you Surely he is kind to his people and hath given not only such assurance of it in his promises but such experience of it in the course of his dispensations that we are still incouraged to wait upon him He is willing to help his people for he loveth them he is able and sufficient for infinite power is at the beck of his love And you have tryed him and he never forsook you will he fail at last Was all this to trepan men into a deceitful hope 3. How little we should suspect his love when to appearance all things go against us There are two dispensations Christ useth either disappointing the temptation or strengthning his people under it For the first we have cause to bless him and many times more cause than we are well aware of Plures sunt gratia privativae quam positiva say Divines in general in our case that of the prophet is verified I led Ephraim but he knew it not In preventing our temptations we know not what the love of Christ hath done for us but for the second in what he will try us Take heed of misconstruing any act of Christs love towards us You think there is some want of love when he permitteth you to furious and boistrous temptations no then he meaneth to give you some supereminent Grace of the Spirit 1 Pet. 4.14 If ye be reproached for the name of Christ happy are ye for the spirit of glory and of God resteth upon you on their part he is evil spoken of but on your part he is glorified He loveth you still but will not manifest his love this way or that way which the flesh pleaseth 4. It sheweth us how much we should love Christ and adhere to him in the greatest difficulties Love doth attract and draw love Ordinary love should be mutual and reciprocal 2 Kings 10.15 Is thine heart right as mine is with thee That is dost thou affect me as I do thee Paul pleadeth it 2 Cor. 6.11 12 13. O ye Corinthians our mouth is open to you our heart is inlarged Ye are not straitned in us but ye are straitned in your own bowels now for a recompence in the same be ye also inlarged This sheweth the justice of it that we should retaliate be as kind and affectionate as Christ is to us But alas usually Christ may complain 2 Cor. 12.15 The more abundantly I love you the less I am beloved Shall we lessen our respects to him 2. USE Is to perswade us to give all diligence to this that we be assured that Christ loveth us This is known partly by an external partly by an internal demonstration 1. The external demonstration is in Redemption surely there is no doubt of that that Christ came to shew the loveliness and goodness of God to the forlorn world This only needeth consideration and improvement He that loved us at so costly a rate will he desert us if we chuse his ways and resolve to adhere to him 2. The internal demonstration is in conversion or our receiving the atonement entring into peace with God and adopted as children of the family Sure if you get this one evidence you shall be brought to glory When he hath pardoned thy follies and the frailties of thy youth and called thee when he passed by others and left them in their sins what will he not do for thee SERMON XLVII ROM VIII 38 39. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come Nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord. THESE Words render a reason why believers are more than conquerors in their forest tryals and do further carry on the Apostles Triumph to a fit conclusion of such an excellent Discourse In the Text observe 1. The assailants Death Life Angels 2. The attempt and design to separate us from the love of God 3. The fruitlesness of it no creature shall be able to do this 4. His confidence for I am perswaded First The aggressors and assailants are set forth either by a particular distribution or wrapt up in a general expression 1. The particular distribution is made by four pairs or couples 1. Neither death nor life that is neither the fears of death nor the hopes of life this pair is mentioned because death is the king of terrors Job 18.14 And among all desirable good things life is the chiefest and that which maketh a man capable of enjoying all other good things exprest Job 2.4 Skin for skin yea all that a man hath will be give for his life Now all assaults from this first pair are in vain as they tend to separate us from the love of God in Christ. Will you hope to do it by threats of death A believer will tell you that Christ threatneth eternal death and this temporal one be it natural or violent is but a passage into life eternal will you entice him by the baits of life They have learned to prefer everlasting life before it Heb. 11.35 Not accepting deliverance that they might obtain a better resurrection 2. Pair nor Angels nor Principalites and Powers that is the powers of the visible and invisible world so these two powers are elsewhere coupled Eph. 1.21 Far above all principalities and powers and might and dominion and every name that is named not only in this world but also that which is to come So that by principalities and powers worldly powers are intended Angels is a common word that implieth good and evil spirits if you apply it to the good Angels then 't is spoken only by way of supposition if it were possible they could concur in such a design such a supposition there is Gal. 1.8 Tho an angel from heaven preach any other doctrine to you let him be accursed 'T is a supposition of an impossible case but such as conduceth much to heighten the sense of the truth represented As for evil angels they make it their work and business to steal away souls from Christ and if they could would wrest them out of Christs own arms Well then The good Angels seek not to separate us from Christ the good will not and the bad cannot Were it possible for a good Angel to disswade me from my Lord Jesus Christ I would hold him accursed Evil Angels assault us but we are preserved by a stronger than they By the other branch principalities and powers he understandeth the Potentates of the world by what title soever distinguished No powers can overtop the Divine and Soveraign Lord of the Redeemed
deep experience of his grace in Christ that have not taken up some light thoughts about it but are deeply overcome and possessed with a sense of his love whose heart and soul is towards God and his wondeful love in Christ is the root and foundation of all their Religion now these thorough-Christians who are rooted and grounded in faith and love they are not so much believers in conflict as believers in triumph and whereas others make an hard shift to get to Heaven with much labour both of flesh and Spirit and many doubts and fears they keep up a continual rejoycing in God and find little or no trouble or disturbance in the Spiritual life Lusts are more mortified and Satan is discouraged and they are assisted with a larger experience of grace than others receive 1. USE Is information 1. To shew what cause they have to be ashamed that are discouraged by smaller temptations that cannot run with the foot-men Jer. 12.5 The smallest things separate them from the love of God in Christ or darken the comfort of it in their souls 2. The great priviledges of a Christian. Turn him to what condition you will raise him or cast him down kill him or spare his life you cannot harm him inrich him or beggar him his happiness is not at your command he is not at the disposal of any creature in the world Devils or Men crosses and contrary winds blow him to Heaven Cant. 4.16 and here death life heigth depth if God hath good to do by his life he will preserve him if his work is ended he will take him away by death All doth better his heart or hasten his glory 3. What an advantage those Christians have above others that make it their business to love God and count it their happiness to be beloved by him Take either first that make it their business to love God Love God once and all that he doth will be acceptable to you and all that you do will be acceptable to him for if we love him nothing will be grievous not commands grievous nor tryals grievous 1 John 5.3 Heb. 12.6 Whom the Lord loveth he chastneth 'T is from a father and all that you do is acceptable to God The lovers mite is better taken than the vast treasures of enforced service If you love him you may be sure he loveth you John 14.21 Secondly They count it their happiness to be beloved by him and then under the sorest temptations 't is enough that God loveth them if he will not take away his loving-kindness from them 't is enough though he visit them with scourges Other things will not satisfie them without this but this satisfieth them in the want of all other things Psal. 106.7 2. USE Is to exhort us to several duties 1. To the great duties of Christianity which give us an interest in this unchangeable love I shall instance in faith and love First by faith to put our souls in Christs hands for there alone we are safe against temptations 2 Tim. 1.12 For I know whom I have believed and am perswaded that he is able to keep that which I have committed unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 1 Pet. 4.19 Commit the keeping of your souls to him So Psal. 37.3 4. Trust in the Lord and do good so shalt thou dwell in the land verily thou shalt be fed Delight thy self in the Lord and he shall give thee thy hearts desire 'T is not a devout sloath or careless negligence but a resolution to take his way and adhere to it trusting him with all events We may do it upon the confidence of his willingness fidelity and sufficiency His Office sheweth his willingness 't is his office to save souls which he cannot possibly neglect Luke 19.10 The son of man came to seek and save that which was lost His Covenant sheweth his fidelity 1 Cor. 10.13 But God is faithful who will not suffer you to be tempted above what you are able His nature or his Divine Power sheweth his sufficiency He is God Phil. 3.21 and he is with God Heb. 7.25 2. The next great duty is love for love is the mutual bond between us and Christ as Christ is the bond of union between God and us We must not intermit our own love the love of God keepeth us and we are bidden to keep our selves in the love of God Jude 21. John 2.27 28. Ye shall abide in him and then presently abide in him And John 15.5 Abide in me and I in you The greatest danger of breaking is on our part there is no fear on Christs part Now we must use the means possess the heart with the love of God in Christ. We must believe the love of God think of it often not by light thoughts but let it be radicated in our hearts and let us rouse up our selves to love God again who hath shewed so much love to us 2. Let us forecast all visible dangers and not fix too peremptorily on temporal happiness There are a world of vicissitudes in our pilgrimage but all are ordered for good to a Christian. Let us not too peremptorily fix on life or death heighth or depth but beg of God to sanctifie every condition Phil. 4.12 I know how to be abased and how to abound to be full and to be hungry to abound and to suffer need We are subject to changes sometimes in credit and sometimes in disgrace sometimes in sickness and sometimes in health sometimes rich and sometimes poor there needeth wisdom to carry our selves in prosperity as well as adversity 3. Let us get our hearts confirmed against these temptations that may assault our confidence Life death if God prolong life there is occasion for service if death cometh that is our comfort Rev. 14.8 Blessed are the dead that die in the Lord. Phil. 1.20 I desire to be dissolved and to be with Christ which is much better Death is a passage to glory it shall not separate us from Christ but joyn us to him Phil. 1.23 Lay up this comfort against the hour of death 'T is a separation that causeth a nearer conjunction Then Angels the evil Angels are under Christ Col. 1.16 You are never in Satans hand but Satan is in Gods hands Then for Principalities and Powers no Potentates have any power but what is given them from above John 19.11 Thou couldest have no power at all against me were it not given thee from above And Christ promiseth Matth 16.18 Vpon this rock I will build my Church and the gates of hell shall not prevail against it Things present and things to come Whatsoever is present is either good or evil the good things are for our comfort in our pilgrimage the evil fit us for an happier estate but we have no assurance of things to come Matth. 6.34 Sufficient to the day is the evil thereof And then heighth depth We are acquainted with the heighth and depth of the love of God we know
earthly Clay House is dissolved there were a building not made with hands eternal in the Heavens we would groan earnestly desiring to be clothed upon with that House For a Christian while out of Heaven is out of his proper place Looking for and hasting unto the coming of the day of God are joyned together 2. Pet. 3.12 The one word implyeth Faith and the other desire surely men do not believe eternal Blessedness who are coldly affected towards it For an estate so Blessed if it were soundly believed it would be earnestly desired 2. Love They that love Christ will long to be with him Phil. 1.23 I desire to be dissolved and to be vvith Christ c. That Christ is there is the great motive to draw our hearts thither Col. 3.1 If ye then be risen vvith Christ seek those things vvhich are above vvhere Christ sitteth on the right hand of God love desireth the nearest union with the party loved Is Jesus Christ the beloved of our Souls Are we espoused to him as to one Husband 2 Cor. 11.2 do we desire to meet him and delight in his Presence in his Ordinances here Surely then we would desire to be with him hereafter for love doth always desire the nearest conjunction the fullest fruition and the closest communion The absence of our best Friend would be troublesome to us therefore we would groan and desire earnestly to be there where he is to behold his Glory How can we love him when we are so contentedly pleased to be long from him 3dly Hope That is a desirous expectation made up of looking and longing and shewing its self in Hearty groans after as well as delightful foretasts of the Blessedness expected what you hope for will be all your desire This estate is a good absent possible but difficult to be obtained as 't is good it is the object of Love as absent and future of desire as possible we look for it as desirable we groan after it well therefore hope hath a great influence upon these affectionate breathings after Heaven and happiness when joined with earnest expectation Phil. 1.20 5thly The Holy Ghost stirreth up in us these groans or a fervent desire partly by revealing the object in such a lively manner as it cannot otherwise be seen Eph. 1.17 18. 1 Cor. 2.22 Partly by his secret influences as he stirreth up holy Ardors in Prayer Rom. 8.25 26. Inutterable groans after happiness He that imprinteth the firm perswasion doth also imprint the desires of these things in our Hearts 6thly All the Ordinances of the Gospel serve to awaken these desires and longings in us and to raise up our affections towards Heavenly things The word is our Charter for Heaven or Gods Testament wherein such rich Legacies are bequeathed to us that every time read it or hear it or meditate upon it we may get a step higher and advance nearer Heaven The promises of the Word tend to this 2 Pet. 5.4 So do the Precepts to put us in the way everlasting Psal. 119.96 All Gods Commandments have an Eternal influence So for Prayer in company or alone 't is but to raise and act those Heavenly desires There we groan and long in the Lords Supper for New wine in our Fathers Kingdom To put an Heavenly relish upon our Hearts All is done in formality and with Hypocrise if it doth not promote these ends 7thly These desires are necessary because of their effect If we do not desire we will not labour and suffer trouble and reproach and persecution What maketh the Christian so Industrious So patient so self denying so watchful Only because he breatheth after Heaven with so much earnestness Desires are the vigorous bent of the Soul that bear us out in all difficulties The Soul leaneth that way its desires carry it If they be weak and feeble they are controlled with every lust abated upon every difficulty the desire of the other world beareth us out in the midst of the Temptations of this world otherwise a man is soon put out of the humour brought under the power of present things Whatever it is that gets your heart that will command you Foolish and hurtful lusts drown and sink you into a base Spirit 1 Tim 6.9 that all the Counsel that can be used will not reclaim you But if you be groaning and longing for and desiring the happiness of another world you have a victory over Temptations you have overcome the world for you regard it then only as your passage you cannot settle here 8thly The state of the present world doth set the Saints groaning and longing for this House from Heaven For this world is vexatious the pleasures of it are meer dreams and shadows and the miseries of it are real and many and grievous Gal. 1.4 To deliver us from this present evil world The present world is certainly an evil world take the best part of the world the state of the Church here it is quite different from what it will be hereafter Now Gods Children are pilgrims and can hardly get leave to pass thorow as Israel could not get leave to go thorow Edom at other times enemies come forth to stop them in the very wilderness Sometimes the Church is like a Ship in the hands of foolish guides that know not the right art of steerage at other times spotted with the Calumnies of adversaries or the stains and scandals of its own Children sometimes rent and torn by sad Divisions every party impaling and enclosing the Common Salvation within their own bounds unchristianing and unchurching all the rest and the name of Christians challenged to themselves and denyed to others and like a ball of contention carryed away by that party that can rustle down others who stand in their way Though with all this disadvantage 't is better to dwell in the Courts of the Lord than in the Tenâ—s of wickedness Yet surely a tender Spirit that mindeth Sions welfare will groan under these disorders and long to come at that great Council of Souls who with perfect Harmony are lauding and praising of God for evermore That innumerable company of Spirits made perfect Heb. 12.23 That general Assembly gathered together out of several Countries into one Body and one place who live together sweetly and serve God without weakness weariness and imperfection obj But how can Christians groan and long for their Heavenly state since there is no passage to it but by Death and 't is unnatural to desire our own Death Answ. 1. They do not simply desire Death for its self but as a means to injoy these better things So Phil. 1.23 I desire to be dissolved and to be with Christ. 'T is not our duty to Love Death as Death No so 't is an evil that we must patiently bear because of the good which is beyond it But it is our Duty to Love God and to long after Communion with him and to be perfected in holiness Had it not been an evil
Heaven not to do my own will but the will of him that sent me 2. We were redeemed is to this end For we are redeemed unto God Rev. 5.9 Thou hast redeemed us to God by thy Blood To be redeemed unto God is to be redeemed to his Service and admitted into his favour and friendship and Communion with him to restore Gods right to us and our Happiness in the injoyment of Heaven Christ first appeased Gods wrath and restored us to a course of Service which we should comfortably carry on till we have received our wages Luke 1.74 75. That he would grant unto us that being delivered out of the hands of our Enemies we might serve him without fear in holiness and righteousness before him all the days of our life 3. Our entring into covenant with God implyeth it In every Covenant their is Ratio dati accepti Something given and something required Isa. 56.4 They choose the things that please me and take hold of my Covenant To take hold of his covenant there is to lay claim to the Priviledges and benefits promised and offered therein now this cannot be done unless we choose the things that please him That is voluntarily deliberately not by chance but choice enter into a course of obedience wherein we may be pleasing or acceptable to him this is the fixed determination of our Souls Our faces must be set heavenward and the drift aim and bent of our lives must be for God to walk in his way Rom. 12.1 I beseech you therefore Brethren by the mercies of God that ye present your Bodys a living Sacrifice holy acceptable to God A man devoteth himself to God out of the sense of this love to serve him and please him in all things 4. The relations which result from our Covenant Interest There is the Relation between us and Christ of Husband and Spouse Hos. 2.19 Now the duty of the Wife is to please the Husband 1 Cor. 7.34 The relation of Children and Father 2. Cor. 6.18 I will be a Father to you and ye shall be my Sons and daughters saith the Lord. Now the duty of Children is to please the Parents And that is said to be well pleasing to the Lord Col. 3.20 and the rather because 't is a pattern of our own duty to him Masters and Servants Ezek. 16.8 Thou entredst into covenant with me and becamest mine Acts 27.23 Whos 's I am and whom I serve They that please themselves carry themselves as if they were their own not Gods All that we are and all that we have and can do must be his and used for him in one way or another First Vse is for Reproof of those that study to please men to approve themselves to the World and to be accepted in the World that is their great end and scope 1. How can these comply with the great duty of Christians which is to please the Lord Gal. 1.10 If I yet pleased men I should not be the Servant of Christ. To hunt after the favour of men and to gain the applause of the World is contrary to the very Essential Disposition of the Saints whose great aim is to approve themselves to God however men esteem of them There is a pleasing men to their Edification Rom. 15.2 Let every one of us please his Neighbour for his good to Edification and 1 Cor. 10.33 Even as I please all men in all things not seeking mine own profit but the profit of many that they may be saved But to please the sinful humours dispositions and affections of men to make this our great Scope is contrary to sincerity and fidelity in Christs Service Certainly a man ought not to disoblige others much less irritate and stir up the corruptions of others but his great care must be to approve himself to God 2. There is no such necessity of the approbation of men as of God his acceptation and the Testimony of a good Conscience concerning our fidelity in his Service is more than all the favour countenance applause or any advantage that can come by men Choose the approbation of Christ and you are made for ever 't is not so if you choose the approbation of men Please God and no matter who is your enemy Prov. 16.9 Please men and God may be Angry with you and blast all your carnal Happiness as well as deny you eternal happiness Please the Lord and that is the best way to be at peace with men Second Vse by way of self Reflection Is this your great scope and end 1. Your end will be known by your work If you labour to approve your self to God in every relation in every Condition in every business in every Imployment and are still useing your selves all that you have for God this is your trade this is your study you are still at his work that if a man should ask you what are you a doing Whose work is it that you are Imployed about You may be able truely to say 't is the Lords for whom are you studying preaching conferring praying what guideth you in all your relations to whom do you approve your selves for whom are you sick or well 2 Cor. 5.15 That they which live should not live to themselves but unto him which dyed for them and Rom. 14.7 8 9. For none of us liveth to himself and no man dyeth to himself for whether we live we live unto the Lord and whether we dye we dye unto the Lord whether we live therefore or die we are the Lords What moveth you to go on with any business who supporteth you in your business can you say to God what God would have me to do I do it 2. If this be your end it will be known by your Solace So much as a man doth attain unto his end so much doth he attain of Content and Satisfaction 2 Cor. 1.12 For our rejoycing is this the Testimony of our conscience that in simplicity and Godly sincerity we have had our conversations in the World not with fleshly wisdom but by the grace of God we have had our conversations in the World You will not rejoyce so much in the Effects of his common bounty as in his special love So Psa. 4.7 Thou hast put gladness in my heart more then in the time when their corn and wine increased 3. If Gods glory be your scope any Condition will be tolerable to you so as you may injoy his favour Mans displeasure may be the better born yea poverty and want your great cordial is your acceptation with God and losses are the better born as David comforted himself in the Lord his God when all was lost at Zicklag And Hab. 2.1 I will stand vpon my Watch and set me upon the Tower and will watch to see what he will say unto me and what I shall answer when I am reproved SERMON XIII 2 Cor. 5.10 For we must all appear before the Iudgment seat of Christ that every
a wedding Garment and he was examined the man was speechless Matth. 22.12 When every one is particularly observed and tryed there is nothing to reply but glorifying God Jude 15. 2ly Satisfaction of the World in the righteousness and justice of Gods proceeding When every person is arraigned and every work is manifest it cleareth Gods Justice in rewarding his own and in punishing the wicked and ungodly 1. It cleareth his justice in rewarding the faithful they undergo the tryal and though they have failings yet for the main their faith is found to praise and honour and Glory at the appearing of Jesus Christ 1 Pet. 1.7 When his people come to be Judged and have been found obedient to his commands Faithful under tryals patient under all sufferings and inconveniencies 'T is a faith that may be owned before men and Angels Christ will confess them before God Men and Angels Rev. 3.5 So in punishing the wicked Josh. 7.19 God is glorifyed by the Creatures conviction and acknowledgement Psal. 51.4 I acknowledge mine iniquity that thou mayst be justified when thou speakest and clear when thou Judgest God is justified when the Creature is rewarded according to his own deservings God overcometh and we are cast in the plea and suit 2. The word signifieth to be made manifest And so importeth that we must all be manifested or laid open before the Judgment seat of Christ our persons must not only appear but our hearts and ways be tryed 'T is said Luke 12.2 There is nothing covered that shall not be revealed nor hid which shall not be made known 'T is brought as a reason against Hypocrisy the innocency of Gods Servants is beclowded for a while and the sin of men lyeth hid for a while but at length all shall be open hypocrisy shall be disclosed and sincerity shall be rewarded So 1 Cor. 3.13 Every mans work shall be manifested All the ways and works of wickedness though acted in never so secret a manner shall be laid open The Scripture telleth us at the Judgment Eccl. 12.14 God shall bring every work into Judgment with every secret thing whether it be good or whether it be evil The final doom shall repeal all the Judgments of this life and repair them abundantly many things that are varnished with a fair gloss and pretence here shall then be found filthy and abominable and many things disguised with an ill appearance to the World shall be found to be of God approved and allowed by him So 't is said 1 Cor. 4.5 That Christ will bring to light the hidden things of darkness and make manifest the Counsels of the heart and then shall every man have praise of God When every mans intentions and purposes actions and spring of actions shall be displayed then they that deserve blame shall be discovered and the sincere and upright Justifyed and commended Well then the Scripture shews they shall be made manifest and when made manifest In the general there are two places demonstrate it one is Psal. 50.21 I will reprove thee and set thy sins in order before thine Eyes All the ways and circumstances of sin shall be so represented to the conscience that the sinner shall not be able to deny or excuse evade or forget but ever be vexed with the remembrance of his past folly and ever see his sins before him as if fresh committed The other place is Rev. 12.12 And I saw the dead small and great stand before the Lord and the Books were opened and another Book was opened which is the Book of life and the dead were Judged out of these things which were written in the Books according to their works There are Books and another Book there is the Book of conscience and the Book of Gods remembrance Mal. 3.16 In these Books all things are written which belong to the Government and Judgment of the Rational Creature our good and evil is all upon record our means and mercies and our unthankfulness and unprofitableness under them Jer. 17.1 The sin of Judah is written with a pen of Iron and the point of a Diamond Not only in their consciences but before God Isa. 65.6 Behold it is written before me God doth not forget or pass over but note and remember Now these Books are opened at the last day there is not one Book but Books the Book of Scripture is opened as a rule the Book of Conscience as a witness and the Book of Gods remembrance as the notice or Judges knowing both persons and facts But more particularly how are we manifested 1. By the knowledge of the Judge We may hide our sins from men but not from God from the World and from our selves but Christ shall perfectly discover them and bring them forth into the light and shew themselves to themselves and to the World and all their shifts will not serve the turn God observeth men now and observeth them in order to judgment Psa. 33.13 14 15 16. The Lord looketh from Heaven he beholdeth all the Sons of men from the place of his Habitation he beholdeth all the inhabitants of the Earth he fashioneth their hearts alike he considereth all their thoughts Though God resides in Heaven yet he beholdeth all and every of their actions yea their most secret thoughts He fashioneth their hearts alike Sept. One by one He is the former of their Souls as well as their Bodys and knoweth the Operations of their hearts as well as their outward actions Men think otherwise Ezek. 9.9 They say the Lord hath forsaken the Earth the Lord seeth not When he came to mark the Mourners and to distinguish them from the Sinners Psa. 94.7 They say the Lord shall not see neither shall the God of Jacob regard it These are mens Brutish Atheistical thoughts and so go on and are regardless of the Judgment But then your Judge shall Convince you upon his own knowledge A Judge is not disabled from being a witness The Woman of Samaria said John 4.29 Come and see a man that told me all things that ever I did is not this the Christ Christ knoweth all that men do and is able to produce their lives by tale and number even those passages which were most secret there needeth no proof to our Judge for all is open and naked before him 2. The Good Angels may be produced as witnesses they have an inspection over this lower World are Conversant about us in all our ways and are conscious to our conversasations Psa. 91.11 He shall give his Angels charge over thee they shall keep thee in all thy ways Reverence is pressed upon us in Scripture in this respect Eccl. 5.6 Suffer not thy Mouth to cause thy flesh to sin neither say thou before the Angel it was an errour All the business is what is meant by the Angel There some understand it of the Angel of the covevenant the Lord Jesus Christ who is the Searcher of hearts who will not be mocked who cannot be deceived
they are suddenly blasted but God's Eternal Purpose that shall stand We are mutable and frequently change out of the levity of our Nature or the ignorance of Futurity therefore upon new Events we easily change our Minds but God that seeth all things at once cannot be deceived the first Reasons of God's Love to Man are without Man and so Eternal Among the Persons of the Godhead the Son loveth because the Father required it the Father because the Son merited it and the Holy Ghost because of the Purpose of the Father and the Purchase of the Son abideth in our Hearts to preserve us unto God's Use and to keep afoot his Interest in us Thirdly There are the like Fruits and Effects of it I shall instance in some which are like his Love to Christ. 1. Communication of Secrets All Things are in common amongst those that love one another Said Dalilah to Sampson Judges 16.15 How canst thou say I love thee when thy Heart is not with me Thou hast mocked me these three times and hast not told me wherein thy great strength lieth Now Jesus Christ knoweth all the Secrets of God 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 Christ lying in the Father's Bosom knoweth his Nature and his Will So it is with the Saints John 14.21 He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him As God manifested himself to Christ so Christ will to us Christ hath treated us as Friends John 15.15 Henceforth I call you not Servants for the Servant knoweth not what his Lord doth but I have called you Friends for all things that I have heard of my Father I have made known unto you The knowledg of God's Ways is a special Fruit of his Love 2. Spiritual Gifts God's Love to Christ was a bounteous Love John 3.34 35. God giveth not the Spirit by measure to him The Father loveth the Son and hath given all things into his Hands God's Love was shewed to Christ in qualifying the Humane Nature with such excellent Gifts of Grace As to us God's Love is not barren as a Fruit of God's Love Christ received all things needful for us You will perhaps say as they replied to God when he said I have loved you Wherein hast thou loved us Mal. 1.2 because he hath not made you Great Rich and Honourable If he hath given us such a proof of his Love as he gave to Christ namely such a measure of his Spirit as is fit for us we have no reason to murmur and complain The Spirit of Illumination is better than all the Glory of the World Prov. 3.32 The Froward is an Abomination to the Lord but his Secret is with the Righteous The Spirit of Regeneration to convert the Heart to God and Heaven 1 Cor. 2.12 Now we have received not the Spirit of the World but the Spirit that is of God that we might know the things that are freely given us of God The Spirit of Consolation to evidence God's Love to us and our right to Glory 2 Cor. 1.22 Who hath sealed us and given the earnest of his Spirit in our Hearts 2 Cor. 5.5 Now he that hath wrought us for the self-same thing is God who also hath given unto us the Earnest of the Spirit As the End of his Love to Christ's Humane Nature was to bring it to Heaven so the End of God's Love to us is to sanctify us and so to make way for Glory 3. Sustentation and gracious Protection during our Work and Service This was his Love to Christ Isa. 42.1 Behold my Servant whom I uphold I am not alone my Father is with me John 8.16 His Enemies could not touch him till his time came John 11.9 Are there not twelve hours in the day If any Man walk in the day he stumbleth not because he seeth the light of this World As long as the time of exercising his Function here lasted there was such a Providence about him as did secure him from all danger and till that time was past and the Providence withdrawn he was safe and when that time was out and he seemed to be delivered to the Will of his Enemies all the Creatures were in a rout the Sun was struck blind with astonishment the Earth staggered and reeled So God will carry us through our Work and keep us blameless to his Heavenly Kingdom but if we are cut off by the violence of Men all the Affairs of Mankind are put in confusion and carried headlong besides the confederacies of Nature disturbed and divers Judgments as in Egypt and the Land of the Philistines ensue Odium in Religionis Professores the World shall know how dear and precious they are to God 4. Acceptance of what we do God accepted all that Christ did it was very pleasing to God Ephes. 5.2 Walk in Love as Christ also hath loved us and given himself for us an Offering and a Sacrifice to God for a sweet-smelling Savour In every solemn Sacrifice for the Congregation the Blood of it was brought unto the Mercy-Seat with a perfume but Christ's Sacrifice received value from his Person he being one so dear to God so excellent in himself This kind of Love God sheweth to us the Persons of the Upright are God's delight and then their Prayers Cant. 5.1 I am come into my Garden my Sister my Spouse I have gathered my Myrrh with my Spice I have eaten my Hony-comb with my Hony Tho our Services are mingled with Weaknesses and Imperfection they shall be accepted But the Sacrifice of the Wicked is an Abomination to the Lord much more when he bringeth it with an evil Mind Prov. 15.8 5. Reward Christ was gloriously exalted after his Sufferings he entred into Glory and was conducted to Heaven by Angels and welcomed by the Father who as it were took him by the Hand Psal. 2.7 8. Thou art my Son this day have I begotten thee Ask of me and I will give thee the Heathen for thine Inheritance and the uttermost parts of the Earth for thy Possession So if we do what he did we shall fare as he fared John 12.26 If any Man serve me let him follow me and where I am there shall my Servant be If any Man serve me him will my Father honour When we die we shall be conveyed to Heaven by Angels Luke 16.22 The Beggar died and was carried by Angels into Abraham 's Bosom our Souls first then our Bodies Phil. 3.21 Who shall change our vile Bodies that they may be like unto his glorious Body according to the working whereby he is able even to subdue all things to himself And at last we shall have a solemn Welcome into Heaven Mat. 25.21 Well done good and faithful Servant thou hast been faithful over a
the presence of God and so an exclusion from all Bliss and Glory 2 Thess. 1.9 Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power So Mat. 25.41 Depart from me ye cursed into everlasting fire Secondly The Pain is set forth by two Notions Mark 9.44 The worm that never dyeth and the fire that shall never be quenched by which is meant the sting of Conscience and the wrath of God both which constitute the second Death and make the Sinner for ever miserable 1. The sting of Conscience or the fretting remembrance of their past folly and madness in following the pleasures of sin and neglecting the promises of Grace What a vexing reflection will this be to the Damned to all Eternity And besides this 2. There are pains inflicted upon them by the wrath of God and the Body and Soul are delivered over to eternal Torments Mat. 25.41 Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels There is no Member of the Body or Faculty of the Soul but feeleth the misery of the second Death for as no part is free from sin so none from punishment in the second Death the pain lyeth not in one place head or heart but all over and though in the first Death the more it prevaileth the more we are past feeling yet in this death there is a greater vivacity than ever the capacity of every sense is enlarged and made more receptive of pain While we are in the Body vehemens sensibile corrumpit sensum the sense is deadned the more vehemently and violently the object striketh upon it as the Inhabitants about the fall of Nilus are deaf with the continual noise too much light puts out the eyes and the taste is dulled by custom but here the capacity is not destroyed by feeling but improved As the Saints are fortified by their Blessedness and happily injoy those things the least glimpse of which would overwhelm them in the World so the wicked are inabled by that power that torments them to endure more and all this is eternal without hope of release or recovery II. This Death is Wages a Debt that will surely be paid for it is appointed by the Sentence of Gods righteous Law Now here we must consider 1. The Righteousness of it 2. The Certainty 1. The Justice and Righteousness of it for many make a question about it upon this ground because between the work and the wages there must be some proportion now how can an Act done in a short time be punished with eternal Death or everlasting Torments I answer 1. We must consider the Object against whom sin is committed it is an offence done against an infinite Majesty Now sinning wilfully against the infinite Majesty of Heaven deserveth more than any thing done against a man can do 1 Sam. 2.25 If one man sin against another the Judge shall judge him but if a man sin against the Lord who shall intreat for him Sins against men are not so great as sins against God and the reconciliation and satisfaction is more easie 2. Consider the Nature of Impenitency in Sin 1. Their great unthankfulness for Redemption by Christ they forsook their own mercies and Gods healing grace to the last Joh. 3.19 This is the condemnation that light is come into the world and men loved darkness rather than light because their deeds were evil Heb. 2.3 How shall we escape if we neglect so great salvation And then when they are in Termino there is no further Tryal their time and day of Grace is past 2. God offered them eternal Life and then their foolish choice is justly punished with eternal Death Every sin includeth a despising of eternal Life for rather than men will leave their brutish and sordid pleasures that they may live an holy life they will run this hazard the loss of that eternal Life which God offereth and the incurring these eternal pains which he threatneth This immortal happiness far exceedeth all those base pleasures for which they lose their Souls Well then man wilfully exchanging his everlasting Inheritance for momentany and transient pleasures becometh the Author of his own wo whilst he preferreth such low things before Gods eternal joyful presence 2. The Certainty This Debt will be paid if we consider 1. The Holiness of Gods Nature which inclineth him to hate sin and sinners Psal. 5.4 5. Thou art not a God that hast pleasure in wickedness neither shall evil dwell with thee The foolish shall not stand in thy sight thou hatest all the workers of iniquity They that take pleasure in sin God cannot take pleasure in them and if they will not part with sin God and they must part and therefore if they will do sins work all that sin bringeth to them by way of stipend is everlasting separation from the presence of God that is implacably adverse to all that is evil and though he hath prepared a place where the holy may dwell with him yet he cannot endure the wicked should be so near him 2. His Justice moveth him to punish it As Holiness belongeth to his Nature so his Justice to his Office his Holiness is the fundamental Reason of punishing the wicked his Justice is the next Cause His Holiness is indeed the fundamental Cause as appeareth by the fears of Sinners 1 Sam. 6.20 And the men of Bethshemesh said Who is able to stand before this holy God And by the security of Sinners Psal. 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such an one as thy self but the nearest Cause is his Justice as Rector of the World declared both in his Laws and Providence Rom. 1.32 Who knowing the judgment of God that they which commit such things are worthy of death c. Gen. 18.25 Shall not the Judge of all the earth do right 3. His unalterable Truth which is firmer than Heaven and Earth if he threaten will not he accomplish The truth of his Threatnings is as unchangeable as the truth of his Promises for in both God is one 1 Sam. 15.29 The strength of Israel will not lye nor repent for he is not as man that he should repent it is spoken in the case of deposing Saul for his disobedience to God The doubt is this Gods Threatnings do not always foretel the Event they shew the merit but not the event I answer The object is changed but God remaineth for ever the same if from impenitent we become penitent we are not liable to his Threatnings but objects of his Grace and capable of the benefit of his Promises a man walking in a room upward and downward hath sometimes the wall on his right hand sometimes on his left the wall is in the same place but he changeth posture 4. His irresistible Power God is able to inflict these punishments upon them Deut. 32.39 There is none that can deliver out
of my hand 2 Thess. 1.9 Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Rom. 9.22 What if God willing to shew his wrath and to make his power known We cannot conceive what God is able to do in punishing Sinners but the event declares it Vse 1. Information 1. That Believers need to consider the Fruit of Sin that thereby they may be moved to fears of God and more careful avoiding of sin They are not to think of it in a slavish tormenting way as if God desired the Creatures misery no they are warned of it that they may escape it though Love must be the chief Spring and Principle of our Obedience yet Fear hath its use the Threatnings declare the Holiness of God as well as his Promises and we need to know his hatred to Sin as well as his love to Righteousness to breed an awe in us 2. It sheweth the folly of them that betwitch themselves into a groundless hope of impunity in their sinful courses Deut. 29.19 And it come to pass when he heareth the words of this Curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of my heart to add drunkenness to thirst They take from God the honour of his Holiness Justice and Truth Gods glory is advanced in the World by Acts of Justice as well as Acts of Mercy and besides they open a gap to all impiety 3. That all sins are in their own nature mortal for the wages of sin is death In comparison some sins are greater than others and so more deserving punishment but simply and considered by themselves all are mortal if not in the issue and event yet in their own nature God pardoneth the Penitent their sins are not deadly in the event but they deserve damnation in their own nature There are sins of infirmity and wilful sins but nothing should be light and small to us that is committed against the great God Some are lighter some are heavier but all are in their nature damnable they are a breach of the Law of the eternal God Though the Gospel reacheth out mercy to penitents offering to them pardon of sins and eternal Life yet all deserve damnation and were it not for Christ and the new Covenant we should not be a moment out of Hell Vse 2. Direction 1. To the Impenitent that yet go on in their sins O repent of it speedily and cast out sin as we do fire out of our bosoms and sleep not in the bonds of iniquity Your damnation sleepeth not 1 Pet. 2.3 You are invited earnestly Ezek. 18.30 Why will ye dye O house of Israel O then pass from death to life if you refâ—â—e this Call you do in effect love death Prov. 8.36 He that sinneth against me wrongeth his own soul all they that hate me love death By refusing Christ and nourishing sin you nourish a Serpent in your bosoms and embrace the flames of Hell-fire therefore betimes seek a Pardon 2. To the penitent Believers three things I have to press upon them First Consider what cause we have to admire and magnifie the riches of Gods Mercy in our Redemption by Christ by whom sin is taken away and the consequent of it eternal death and who also hath taken the punishment of it upon himself 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 But he was wounded for our transgressions he was bruised for our sins the chastisement of our peace was upon him and by his stripes are we healed Secondly Never return to this slavery again for you see what a dangerous thing sin is when you indulge sin you lay hold on death it self therefore fly from it as from the gates of Hell and from all means instruments occasions and opportunities that lead to it and when Satan sheweth you the bait remember the hook and counterbalance the pleasures of sin to which we are vehemently addicted with eternal pains which are the fruit of it Now shall we run so great an hazard for poor vain and momentany delights It is sweet to a carnal heart to please the flesh but it will cost dear Now shall we sell the birthright for one morsel of meat Heb. 12.15 and hazard the loss of the Love of God for trifles Thirdly Take heed of small sins they are breaches of the eternal Law of God They that do not make great account of small sins will make but small account of the greatest for he that is not faithful in a little will be unfaithful in much There are many forcible Arguments to deter us from small sins partly because it is more difficult to avoid them they do not come with such frightning awakening assaults as the greater do partly because being neglected they taint the heart insensibly and men look not after their cure partly because they do prepare and dispose to greater offences as the little sticks set the great ones on fire partly because with their multitude and power they do as much hurt the Soul as great sins with their weight minuta sunt sed multa sunt lastly because they are in their own nature mortal Therefore dash Babylons Brats against the stones In short small sins are the Mother of great sins and the Grandmother of great punishments Lots Wife was turned into a Pillar of Salt the Angels were cast out of Heaven Adam thrust out of Paradise Second Branch But the gift of God is eternal life through Jesus Christ our Lord. Doctrine That eternal Life is Gods free and gracious Gift to the Sanctified What eternal Life is we shewed before it is the full fruition of eternal Joys without any possibility of losing them Here is 1. The Donor God 2. The meritorious and procuring Cause Jesus Christ our Lord. 3. The Parties qualified Those that have their fruit to Holiness 1. On Gods part a Gift not a Debt as Wages is to the Servant or Souldier but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious Gift Though we should serve God a thousand years we cannot merit to be one half day in Heaven there it is a Gift to those who do most exactly persevere in Holiness the best have no other Claim but the Mercy of the Donor 1. It is the freest Gift 2. It is the richest Gift 1. It is the freest Gift God payeth more than is our due To punish men beyond their desert is injustice but to reward men beyond their deserts is not contrary to Justice for it is an Act of Mercy First It is greater than any merit of ours because it is the eternal injoyment of the ever blessed God and so far beyond any thing that we can do Finite things carry no proportion to an infinite reward Secondly Our works are many ways imperfect and so we may expect punishment rather than reward Mercy is our best Plea when we
principle and power to act or else Gods most precious gifts would be in vain and therefore 't is their duty to rowse and quicken themselves 2 Tim. 1 6. That thou stir up the gift of God which is in thee And Isa. 64.7 No man stirreth up himself to seek after God We have understanding and memory sanctified and planted with a stock of divine knowledge to revive truths upon the conscience And Partly because Gods Children are never so deserted but that there is some help from God There are auxilâ—a necessaria Some liberal and plentiful aids of grace which may be suspended But that grace which is simply and absolutely necessary is still vouchsaâ—ed Therefore they are more inexcusable If the wicked man that had but one talent be taxed for being a lazy and sloathful Servant Matth. 25. Much more the regenerate that hath three talents A reasonable nature grace habitual and such actual help as is absolutely necessary And Partly Because to neglect duty is to resist grace and run way from our strength God hath promised to be with us what we are doing 1 Chron. 22.6 Vp and be doing and the Lord be with you Davids silence and keeping off from God did him no good When the Eunuch was reading and knew not what to make of it God sent him an interpreter Acts 8. 2. 'T is an abuse to think the exhortation in vain to press people to become new creatures 'T is not in vain 1. That man may own his duty and be sensible of the necessity of the change of his estate who would otherwise be altogether careless and mindless of such a thing a duty which must be speedily and earnestly gone about if they mean to be saved The exhortation is a demanding of Gods right and maketh the creature sensible of his own obligation that he may take care of this work as well as he can at least that he may acknowledge the debt and confessing our impotency beg grace 2. God requireth it of us that he may work it in us he worketh by requiring for Evangelical exhortations carry their own blessing with them John 11.43 Lazarus come forth There went a power and efficacy with the words to raise him from the dead So Matth. 12.13 Stretch forth thine hand there was the difficulty but the man found help in stretching forth his hand 3. The exhortation is not in vain because there are some things to be done before this renovation's in order thereunto as wood is dryed before 't is kindled There are some preparations to conversion and we are to be active about them as that we should rowse up our selves Psa. 22.27 The ends of the World shall remember and turn to the Lord. And Psa. 119.59 I thought on my ways and turned my feet unto thy Testimonies Man is very inconsiderate his Soul is asleep till consideration awakens it he is to try his own estate whether good or bad Lam. 3.40 Search and try your ways and turn unto the Lord. To set himself to seek after God in the best Fashion he can Hos. 5.4 They will not frame their doings nor think of recovering themselves nor bending their course that way 4. The exhortation is not in vain that men may not hinder Gods work and obstruct their own mercies and render themselves more unapt to be changed God taketh notice they would not observe his checks Prov. 1.23 They set at nought my counsel and would not turn at my reproofs Sometimes conscience boggleth either as excited by the word Felix trembled Acts 24 25. Or some notable affliction or streight Gen. 42.21 By one means or other the Waters are stirred great helps are vouchsafed to us not to observe these seasons is a great loss 2. VSE What is the true use to be made of this Doctrine 1. To make us sensible that 't is an hard task to get the change of the new creature if you have mean thoughts of this work you lessen your obligation to God for your cure by the grace of your Redeemer believing your disease light you think your remedy easie and so cannot be thankful for your recovery if you lessen your sickness And besides it will lessen your care and make you vain and negligent you will not beg it of God so heartily if you do not think this work to be what it is Therefore in the first place you must be convinced of the difficulty of it 2. To check despair Many when they hear they must be new men in all things conceit they shall never be able to reach it Surely Christ can change thy heart Matth. 19.26 He can make thee a new creature he that can turn Water into Wine can also turn Lyons into Lambs 3. To keep as humble For all things are of God What have we that we have not received 1 Cor. 4 7. We have all by gift and if we be proud 't is that we are more in debt than others Let us not intercept Gods honour 4. To make us thankful Give God the praise of changing thy nature if from a bad man thou art become good He looketh for it for his great end is to exalt the glory of his grace Now let us ascribe all to him 't was he at first that gave us those permanent and fixed habits which constitute the new nature he furnisheth us with those dayly supplies by which the Spiritual life is maintained in us 'T is he that exciteth and perfecteth our actions therefore put the Crown still upon graces head Luke 19.16 Thy pound hath gained ten pounds Gal. 2.20 Not I but Christ that liveth in me 1 Cor. 15.10 Not I but the grace of God which was in me When we have done and suffered most we must say of thine own have we given thee 5. If all things are from God let us love God in Christ the more and live to him it worketh upon our love when we see how much we are beholding to him and our love should direct all things to his glory Rom. 11.36 For all things are of him and through him and to him What is from him must he used for him Our new being should be to the praise of his glorious grace Eph. 1.12 and 30. Glorify him in deed as well as word 6. Live in a cheerful and continual dependance upon God for that grace which is necessary for our continual dependance doth ingage us to constant communion with God if we did keep the stock our selves God and we would soon grow strange as the Prodigal when he had his portion in his own hands goeth away from his Father the throne of grace would lie neglected and unfrequented and God would seldom hear from us Therefore God would keep grace in his own hands to oblige us to a continual intercourse with him A cheerful dependance for God is able and ready to help the waiting Soul and hath ingaged his faithfulness to give us necessary and effectual grace to preserve the new life 1 Cor. 1.9
God is faithful by whom ye are called to the fellowship of his Son Jesus Christ our Lord 1 Thes. 5.24 I will conclude with the words of Austin Job in stercore c. Job was more happy in his misery than Adam in his innocency he was victorious on the dung-hill when the other was defeated on the throne he gave no ear to the evil counsel of his Wife when the Woman seduced Adam He despised the assaults of Satan when the other suffered himself to be worsted at the first temptation He preserved his righteousness in the midst of his sorrows when the other lost his innocence in the midst of Paradise Therefore let us comfort our selves in the grace we have by Christ in the new covenant 2. Point That God is the Author of the New Creature as reconciled to us in Christ. 1. He would not give this benefit till Justice be satisfied not set up man with a new stock till there was satisfaction made for the breach of the old Christ hath pacified God for us and all grace floweth from this that God is become a God of peace to us Heb. 13.20 The God of peace make you perfect So 1 Thes. 5.23 The God of peace sanctify you thoroughout While God is angry there is no hope to receive any gift of grace from him The holy Spirit is the gift of his love the fruit of his peace and reconciliation God is only the God of peace as satisfied by Christs death The Chastisement of our peace was upon him Isa. 53.5 2. God is never actually reconciled to us nor we to him till he give us the regenerating Spirit that 's receiving the atonement Rom. 5.11 Nothing but the new creature will evidence his special favour Therefore 't is said Rom. 5.5 Because the love of God is shed abroad in our hearts by the Holy-Ghost given unto us Other things may be given us during his Anger yea they may be given in Anger but the regenerating Spirit is never given in anger 3. We are so far renewed by this reconciliation that in some respects we are upon better terms than we were in innocency before the breach namely as God giveth us effectual grace not only such grace to stand if we will or obey if we will but whereby we are effectually inabled to obey and persevere 1. VSE Let us seek after this reconciliation with God by Christ then we may comfortably look to obtain every good thing at his hands Sense of guilt is our first motive on our parts and reconciliation beginneth all on Gods part Surely God is willing to be reconciled because he hath laid such a foundation for it in the death of Christ why else hath he appointed a Ministry of reconciliation but to call upon us to cast away the weapons of our defiance and to enter into his peace 2. It sheweth us how much we are obliged to Jesus Christ who by his death hath satisfied Gods justice and merited all the mercies promised the promises themselves for he is given for a covenant that is the foundation of it the terms and conditions the power to perform them the Ministry by which this peace is conveyed to us he first preached peace Eph. 2.7 having slain enmity by his Cross. 3. Let no breach fall out between God and you lest it stop grace the continued sanctification and perfection of man once regenerate cometh from the God of peace dependeth upon this reconciliation as well as the first renovation Gods sanctifying power and the abode of his Spirit is still necessary to renew us more and more SERMON XXXIV 2 Cor. 5.19 To wit that God was in Christ reconciling the World to himself not imputing their trespasses to them and hath committed to us the word of reconciliation THe Apostle having mentioned reconciliation in the former verse doth now inforce amplify and explain it and insist upon it in this and the following verses Here you have three things 1. The Sum and Substance of the Gospel or the way on Gods part God was in Christ reconciling the World to himself 2. The fruit of this reconciliation not imputing their trespasses to them 3. The means of application or bringing it about on mans part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placed in us For the first clause God was in Christ reconciling the World to himself This is the Sum of the whole Gospel There is more glory in this one line than in the great volume of the whole creation there we may read God Infinite and Glorious in his Majesty and Power but here in his Wisdom and Grace A God reconciled should be welcome news to the faln creature Reconciliation is good in any case The misery of the World cometh from the differences and disappointments which are in the World How happy were we if all differences were taken up between man and man much more between God and man if Heaven and earth were once at an agreement We are at a loss how to make up our breaches with one another 't is easie to open the flood-gates and let out the waters of strife but to set things at rights again and to reduce every stream into its proper channel who hath the skill to do that If we could once compose our own differences by compromise yet to take up the quarrel between us and God is not so easie though men and Angels had joined in consultation about a way and project how to bring it to pass we had still been to seek but when man was at an utter loss God was in Christ reconciling the World to himself In the words observe 1. A priviledge Reconciliation which is a returning to grace and favour after a breach 2. The Author of the design God the Father who in the mystery of redemption is the highest Judge and wronged party God was in Christ reconciling the World to himself 3. The means in Christ. Reconciliation is considerable either as to the purchase or application of it as to the purchase God was in Christ reconciling God hath used Christ as a means to make peace between him and us Col. 1.20 The application God is in Christ reconciling by vertue of our union with him in Christ. God that was formerly far from us is come nigh to us and in Christ we draw nigh to God in him we meet and we in him and he is in us 4. The parties interessed on the one hand the World on the other God to himself 1. The World The expression is used indefinitely though not universally First The World to shew that men and not Angels 2 Pet. 2.4 The sinning Angels had no Mediator nor Reconciler Secondly To note which is the ground of the Gospel tendry John 3.16 God so loved the World that whosoever believeth in him should not perish but have Eternal Life Thirdly To represent the freeness of Gods grace 1 John 5.19 And we know that we are of God and the whole World lyeth in wickedness This World that lay in