For then will the weight of all Pleas be consider'd Now God hath left all Creatures without Excuse Rom. 1.20 There is some Witness of God to them that convinceth them of more Duty than they are willing to perform Secondly And more particularly The usual Excuses are these 1. Object I have no time to mind Soul-Affairs my Distractions in the World are so great and my course of Life is such I have no leisure Answ. 1. Whatever your Business be you have a time to eat and drink and sleep and have you no time to be saved Better encroach upon other things than that Religion should be cast to the Walls or justled out of your Thoughts David was a King and he had more distracting Affairs than most of us have or can have yet Psal. 119.147 148. he saith I prevented the Dawning of the Morning and cryed And Mine Eyes prevent the Night-Watches that I might meditate on thy Word 2. Do you spend no time in Idleness vain Talking or carnal Sports And might not this be better imployed about Heavenly things Ephes. 5.16 Redeeming the Time because the Days are evil 3. Much of Religion is transacted in the Mind A Christian is always serving God his Second Table Duties are First Table Duties As carnal Men go about Heavenly things with a carnal Mind so the Christian goeth about Carnal things with an Heavenly Mind 4. God would be sure to have a Portion of time therefore the Lord's Day was appointed Isa. 58.13 If thou turn away thy Foot from the Sabbath from doing thy Pleasure on my Holy Day and call the Sabbath a Delight the Holy of the Lord Honourable and shalt honour him not doing thine own Ways nor finding thine own Pleasure nor speaking thine own Words c. That it may be dear to us in the Flesh and in the Lord when we have God's Command and the Laws of the Land too 5. All your Time is lost that is not spent in God's Service 2. Object But I have no Power nor Strength to do Good and what will you have us do Answ. You can do more than you do but you will not make tryal God may be more ready with the Assistances of his Grace than you can imagine The Tired may complain of the Length of the Way but not the Lazy that will not stir a Foot If you did make tryal you would not complain of God but your selves and beg Grace more feelingly You are not able because you are not willing Your Impotency is contracted by evil Habits and long Custom in Sin that 's an Aggravation of your Sin 3. Object 'T is dangerous and troublesom to own God and Religion heartily Answ. Did not you resolve to serve God whatever it cost you And is God harsh and severe because he tryeth whether you will be as good as your word and will not let you go to Heaven with a vain Complaint in your Mouths Will this comfort you in Hell and for the Loss of Everlasting Happiness In Hell will you say I came hither to save my self a Labour and to be exempt from the diligence of the Holy Life and Sufferings incident to it Will you stop a Journey for your Lives because the Wind bloweth on you and there is Dirt in the way Nothing can take off a Minister from seeking the Conversion and Salvation of Souls Act. 20.23 24. And can any thing be an Excuse to you Should your Souls be dearer to us than you 'T is necessary for our Tryal that we should meet with Scorns and Oppositions Should a weak Blast drive us from God Rev. 2.13 14. I know thy Works and where thou dwellest even where Satan's Seat is and thou holdest fast my Name and hâ—st not denyed my Faith even in those Dayes wherein Antipas was my faithful Martyr who was slain among you where Sathan dwelleth 'T is exceeding commendable to be zealous in such a Place or in such a Time when Religion is hazardous and dangerous Christ suffered more for you than you can for him and God hath greater Terrours than Man can present 4. Object I am of a slow Wit have a weak Understanding know not to which Party I should cleave and joyn my self Answ. Certainly not to that which is most pleasing to corrupt Affections But Divisions in the Church are to try the Approved who is Chaff and who is good Grain 1 Cor. 11.19 For there must be also Heresies among you that they which are approved may be made manifest among you The Scripture is not dark but we want Eyes You may know the Mind of God Psal. 119.18 Open thou mine Eyes that I may behold wondrous things out of thy Law And Joh. 17.17 Sanctify them by thy Truth thy Word is Truth 5. Object I have so many Temptations and Enticements I hope God will consider my Weakness Answ. You are as earnestly perswaded upon better Motives if Perswasion will do it What is a little wordly Glory to Eternal Glory brutish Pleasures to pure Delights 1. VSE Since Sloath is so great an Evil let the Children of God take heed of it And so First Of Sloath and Idleness in their particular Calling This was one of Sodom's Sins Ezek. 16.49 Pride and fulness of Bread and abundance of Idleness This is Sensuality as well other Sins that are more noted in the World as being an Indulgence to the Flesh as well as other things which are commonly decryed because they betray us to more Shame in the World 1. Every Creature is God's Servant and hath his Work to do wherein to glorifie God some in one Calling some in another Neither Rich nor Poor are exempted for a lawful Calling is not a matter of Necessity but Duty enforced by a Commandment What our Callings should be is determined by Providence giving Gifts and Education and obtruding us upon such a course of Life But 't is a mistake to think that bare Necessity maketh a Calling no 't is Obedience And if we be without such Necessity we may live idly without any Calling No every Man and Woman hath their Labour and Service for God made no Man or Woman in vain Would the Wise and Almighty God make so noble a thing as a Rational Humane Creature only to eat and drink and sleep and rise and dress themselves that they may shew themselves to Company and impertinently chat away their Hours and precious Time No he hath ordained them for some Service which at length they are to give an Account of as the Mediatour did of his Work Joh. 17.4 I have glorified thee on Earth and have finished the Work thou gavest me to do 2. This Work is not of one sort Some are called to an higher some to a lower Imployment some Noble some Citizens some Fathers of Families others Matrons or Mothers of Families some are Magistrates some Ministers but every one must do their Duty in their Place Christianity falleth in with Natural Relations 1 Cor. 7.20 Let every Man abide in
of having and possessing all things so made and framed by him Amongst men whosoever maketh any thing by his own proper Art and labour and of his own stuff must needs have a full right to it and a full power to dispose of it yet no Workman ever made any thing without some matter but God made all things without matter praeexisting and therefore surely his right is greater Wherefore God is called not only the Maker of Heaven and Earth but the Possessor Gen. 14.19 God is the great Proprietor and in a sense the only Proprietor that hath dominium propriè dictum Gold and Silver are mine Hag. 2.8 And Hos. 2.9 I will return and take away my Corn and my Wine in the season thereof Psal. 50.10 His are the Cattle upon a thousand Hills yea The whole Earth is the Lords and the fulness thereof Psal 29.1.16 All is Gods in whatsoever hands it be the Lord hath need of him is Argument enough Now this doth mightily increase our confidence check our usurpations quicken us to faithfulness that the great Owner may not be deprived of his right 3. He hath a Right of using and disposing all things thus in his possession according to his own pleasure Reason will tell us that the use benefit and utility of any thing belongeth to him whose it is so God is the sole disposer of all things As he made them for himself so he governeth them ultimately and terminatively for himself some things immediately all things ultimately By whom and for whom all things were made Prov. 16.4 All the conditions of men Riches Poverty Health Sickness Ease Pain Life Death Now this Right of disposing of us is of great use to keep us in a quiet subjection to Gods Laws and Providence without murmuring or repining We cannot say to him What makest thou or Why doest thou thus Isa. 45.9 'T is enough God did it But to apply the whole 1 VSE It serveth to check many sins All mischief and disorder cometh from looking upon our selves as Proprietaries and Owners and not considering who hath the great Interest in us Surely were these Truths well digested and thought of by us 't would work a great cure upon Mankind 1. That nothing we have is our own 2. That whatsoever is given us by God is given us for his service to be done to him 3. That to this Lord of ours we must be answerable who will one day call us to an account Or will you take one of them if all be too many to be remembred by you and that one implyeth all the rest Ye are not your own but are bought with a price If a man did think of this My heart is not my own 't is Gods and he must have it he would not fill it with the dross of evil thoughts My time is not my own my Tongue my Wit my Language 't is not my own Would the Prodigal waste his Estate so vainly reprove him and he will tell you I spend but my own The Covetous man saith Shall I take my bread and my water and my flesh and give it to men that I know not 1 Sam. 25.11 How easily might you perswade him to Charity could you convince him 't is anothers Goods and to be laid out when the Lord hath need of it It would check our pride to consider who made us to differ 1 Cor. 4.7 Alas Master 't was borrowed as Elisha's Servant told his Master A Groom is proud of his Masters Horse They are proud of that which is none of theirs that are proud of their Parts and proud of their Estates Yea it would check our spirtual pride when we have done any thing for God or suffered any thing for God or given any thing for Gods sake 1 Chron. 29.12 13 14. Of thine own have we given thee for all is thine 2 VSE Is to press us to more faithfulness in Gods service to serve him more with our Parts Time Strength Wit Wealth Power and Interest All the good things that God hath given us are God's still Now you should give unto God the things that are Gods You are Robbers if you lay not out all that you have according to his will and for his Glory But First Give your selves to the Lord 2 Cor. 8.5 and then other things will come in the more easily You are his already you cannot add to Gods Right yet it may add to the Obligation bind you more strongly to subjection and obedience Oh then in the first place become his Servants and Vassals avouch God to be your God Deut. 26.17 Thou hast avouched this day the Lord to be thy God Wicked men give up themselves to the Lord but 't is by constraint All that the Lord hath spoken we will do But Oh that they had an Heart Deut. 5.28 29. Secondly Having given your selves to the Lord give other things to him A Christian layes himself and all his Interests and Capacities at Jesus Christs feet that he may make an advantage of every thing for God Zech. 14.20 In that day there shall be upon the bâ—lls of the horses Holiness unto the Lord. Yea every Pot in Jerusalem and 〈◊〉 shall be Holiness unto the Lord. We have received nothing from our selves and herefore we should improve all we are and have for God Thirdly The 〈◊〉 of our dedication will be known by our use if hard at work for God and 〈◊〉 be the business of our lives Phil. 1.21 To me to live is Christ. 'T is not enough negatively that our Gifts be not employed against Christ as weapons of unrighteousness but positively for God that he gets something by every Relation and Acquaintance Neh. 1.11 Prosper I praey thee thy Servant this day and give him mercy in thâ— sight of this man for I was the Kings Cup-bearer He improved his place for God when he was in it God hath made many great and rich but what doth the Lord get by them are they more useful Some have wit but do not consecrate it to Jesus Christ have power interest and great place but they do not honour God thereby Though they profess to give up themselves to God yet in the use of themselves there appeareth no such matter They use their Tongues as their own Hearts as their own VVealth Strength and Interests as their own Therefore you should keep a constant reckoning how you lay out your selves selves for God Undertake nothing but what will bear this Inscription upon it Holiness to the Lord. Put this Question to your selves Can I dedicate this to the Lord Eccl. 2.2 What doth it Secondly In the Parable this man the Owner is represented as travelling into a far Countrey and undertakes there to receive a Kingdom and disposing of all his Interests till his return This noteth Christs Ascension into Heaven and the Point will be Doct. II. That Christ at his departure appointed every man his Work and at his Ascension gave Gifts unto men to be employed for
observe God in his various works in and by them And indeed nothing was such a means to convince him of his dependance upon God as this labour of dressing and keeping the Garden which God put him into for he could produce no new Plant but only manure and cherish those which God had planted there already and all his keeping and planting was nothing without Dews and Showers and Influence from Heaven and the continual interposing of Gods Providence And still in every Calling he that is sedulous in it seeth more need of Gods concurrence than those that are idle for those that have done their utmost by experience find that the success of all their endeavours dependeth upon His Power and Goodness or the effect followeth not I am sure it holdeth good in the work of Grace none are so practically convinced of the necessity of Divine Assistance as they that do their utmost for they see plainly all will not do if God with-hold his Blessing and their often disappointments when they lean upon their own strength teacheth them this lesson that all is of God Secondly That this Increase must be understood of the same Talent not in another kind It holdeth not that he that useth the Talent in one kind shall thrive in another for what a man soweth that shall he reap No the meaning is the thing used is still increased 'T is not intended that by imploying his Talent in Riches he should increase in Learning that by improving his Learning he should grow in strength and beauty of Body no it holdeth good in eodem genere in the same kind Use common helps well and you increase as far as common helps will carry you use Moral Vertue well and you increase in moral vertue use that measure of saving Grace you have well and you shall have a great measure given you by God set a-work thy Knowledge Faith Zeal and Love and all these graces will increase in you Wait on the Lord and be of good courage and he shall strengthen thy heart Psal. 46.14 and Psal. 31.24 and Isa. 58.13 14. If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight the holy of the Lord honourable and shalt honour him not doing thine own wayes nor finding thine own pleasure nor speaking thine own words then shalt thou delight thy self in the Lord and I will cause thee to ride upon the high places of the Earth and feed thee with the heritage of Jacob thy Fathers for the mouth of the Lord hath spoken it So Psal. 91.1 He that dwelleth in the secret places of the most high shall abide under the shadow of the Almighty God that Punisheth sin with sin doth reward Grace with Grace they that abuse the light of Nature are given up to a reprobate sense they that improve the Grace they have shall have more every act maketh an increase of the habit and whosoever imployeth that spiritual Wealth that he hath shall have an addition from God be more strong in Faith and Love and more rich in Knowledge Object But may not we enlarge this a little further Arminius gathereth from hence that the works of the unregenerate done by the meer strength of nature are so accepted with God that by them he is moved and induced to give them supernatural Grace And many others that will not speak so grosly think that if we improve the gifts of Nature we shall have common Grace and if we improve common Grace we shall have special and saving Grace And ought we not and can we not use these common Gifts and Graces to this end and purpose that we may obtain Conversion and Faith in Christ such as the use of Reason the freeing of the mind from bruitish Passions and Affections good Education the Examples of others the powerful Preaching of the Gospel and common Illumination and the Knowledge of the Truth gained thereby Answ. 1. Those that have Common Grace ought and are bound to use it for the obtaining of more Grace there is no doubt of that for therefore they are accused that They have ears and hear not eyes and see not and God findeth fault with his People That they will not frame their doings to turn to the Lord Hosea 5.4 So much as put themselves in a posture they are threatned That it shall be more tolerable for Sodom and Gomorrah than for them And that the Ninevites shall rise in Judgment against them and Condemn them They are reproved for Being idle and sloathful Servants and hiding their Talents in a Napkin Certainly they that are lifted up to Heaven in Ordinances that receive so much Grace from God and yet turn it into Wantonness and do not Know nor Worship nor Seek after God they aggravate their own Condemnation their destruction is of themselves they shut themselves out of the Kingdom of God reject the Counsels of God against themselves In short they put away the Word of God from them and judge themselves unworthy of Eternal Life The Scripture every where speaketh at this rate concerning the Folly and Negligence of men 2. But if it be asked Whether they that have received Common Grace not only ought but also can use it for the acquiring and getting the special Grace of Conversion This Question concerneth the manner how the Will of God and the will of man meet together in the work of Conversion And here we must use great care in Answering to avoid Inconveniencies on all hands certainly merit they cannot neither de congruo nor de condigno nor by any Covenant oblige God to give them the Grace of Regeneration neither can Christ be said to have acquired and purchased this Grace for them to whom he is not given as a Mediator nor by any Promise is God bound to give us Grace for the good use of our natural abilities No the distribution of Converting Grace is not Promised or bound to any works of Righteousness that we have or can do but is reserved and referred to the free disposition good will and Pleasure of God Rom. 9.16 Not of him that willeth nor of him that runneth but of God that sheweth mercy So Tit. 3.5 Not by works of Righteousness which we have done but according to his mercy he saved us The first Grace is given by God as a soveraign Lord according to the Counsel of his own Will But since the Question is propounded Whether a man can by common Grace obtain special The Answer must be prudent and cautelous that of the one side we may not prejudice the Truth nor of the other side give Scandal and Offence to the weak For 1. If you answer That an unregenerate man may by the use of common Grace acquire and obtain the special Grace of Regeneration and that the whole business lies in the good use of his Will you seem to dash upon the eternal Purpose and Decrees of God by which he hath determined
approbation to the Gospel Many spake highly of God that never received him for their God Nebuchadnezzar was forced to confess Dan. 2.47 Of a Truth it is that your God is a God of Gods and Lord of Kings Deut. 32.31 Their Rock is not as our Rock even our Enemies themselves being Judges His Enemies speak well of him The Church commendeth God as they have cause Who is like unto the Lord our God in all the World But now they might seem partial and therefore God will extort praise from his Enemies those that are apt to think of Christ as an Impostor and Seducer shall see the Reality of their Religion It was an Honour to Christianity that the People magnified the Apostles tho they had not a Heart to run all Hazards with them Acts 5.13 2. It is for the clearing of his Process at the last Day The Heathens being convinced by God's Works are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without excuse Rom. 1.20 God hath not left himself without a Witness Acts 14.17 So those that live within the found of the Gospel tho they do not come under the Power and Dominion of the Christian Faith yet they have such a Conviction of it as shall tend to their Condemnation at the great Day All those whom the Lord arraigns at the last day they will all be speechless and have nothing to say for themselves Mat. 22.12 At the Day of Judgment our Mouths will be stopt as being condemned in our own Conscience then the Books shall be opened and one of the Books opened is in the Malefactor's keeping the Sinner's Conscience they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's Providence is justified by the Conviction of their own Hearts It is a Question which is the greatest torment the Terribleness of the Sentence which shall be past upon Wicked Men or the Righteousness of it You know the Apostle tells you When the Lord Jesus shall come in flames of Fire to render Vengeance to the World 2 Thess. 1.7 8. there are two sorts of Persons he shall meet with Them that know not God that is Heathens which did not take up what they might know of God from the course of Nature from the Knowledg of their Eye and Ear and them that obey not the Gospel them that lived within the sound of the Gospel and heard much of it they were convinced they had some kind of Knowledg and Belief of it yet they would not let their Hearts be subject and give up themselves to it It clears the Lord's Process if Men continue ignorant and opposite to the Grace of the Gospel by this means they are left without excuse therefore that he might be clear when he judgeth the World shall be convinced and brought to a temporal perswasion that thou hast sent me the old Conviction that remaineth with them shall justify God Secondly With respect to the Elect for all is for the Elect's sake The World would not stand if it were not for their sakes Time would be at an end but that God hath some more that are not called and the number of the Elect is not fully accomplished When all the Passengers are taken in the Ship lancheth forth into the Main So we should all lanch forth into the Ocean of Eternity if all the Elect were taken in He prays with respect to them that the World may believe How doth this concern them 1. Their Conviction conduceth to others Conversion Many of the Samaritans possibly would not believe if Simon Magus their great Leader had not been convinced Acts 8.10 To him they all gave heed from the least to the greatest saying This Man is the great Power of God If the Word can gain such an one but to the Conviction of the Truth tho he be an Enemy to it in his Heart yet it is a mighty Means to further the Conversion of the Elect. The Conviction of the World it is a rational Inducement it is a Door by which the Gospel entreth It is no small advantage that Christianity hath gotten such esteem as to be made the publick Profession of the Nations that Potentates have counted it the fairest Flower in their Crown to be stiled The Defender of the Faith the Catholick King the most Christian King By all kind of Means is this to be promoted to bring Men to a general Confession Tho it be no great benefit to them as to the World to come yet it is a help to the Elect that they are under such a Conviction For if Christianity were still counted a novel Doctrine an hated Doctrine and were publickly hated maligned opposed and persecuted what would become of it 2. For the Safety of the Church Tho God doth not change their Natures yet he breaketh their Fierceness that they may not be such bitter Enemies and so Persecution is restrained and when there is a restraint and he ties their Hands by Conviction we enjoy the more quiet Alas what Wolves and Tigers would we be to one another if the Awe of Conviction and the Restraints of Conscience were taken off We owe very much of our Safety not to visible Force and Power but to the Spiritual Conviction that is on the Hearts of Men by which God bridles in the corrupt and ill-principled World that they cannot find in their Hearts so much to molest it as otherwise their Natures would carry them to but that the Gospel may have a free course and the gathering of the Elect may not be hindred for God's Conviction is the Bridle he hath upon them to keep them from doing hurt tho they be not converted yet they shall be convinced Acts 5. Gamaliel being convinced the Apostles obtained liberty of Preaching Pliny moved by the Piety of Christians obtained a mitigation of the Persecution from Trajan and such Halcyon-days might we expect if Christians would walk more suitable to the Privileges of the Mystical Union they would dart a great deal of Reverence in the Minds of Men and would be more safe than they are For when the Wall of visible Protection is broken down a Christian meerly subsists by the Awe that is upon the Consciences of Men. Wicked carnal Men as they have a slavish fear of God which is accompanied with hatred of God so they have a slavish fear of the Saints only their Hatred is greater than their Fear When you abate of the Majesty of your Conversation and behave not your selves as those that are taken into the Mystical Body of Christ and have the Communion of the Spirit when you do not walk up suitably to your Spiritual Life and Privileges then the Hatred of your Enemies is increased and their Fear lessened whereas otherwise their Fear which ariseth from thence is a mighty restraint How often are we disappointed when we expect to beat down opposite Factions by Strife and Power more good is done by Conviction and the Church hath greater Security and Peace when they subsist by their own Virtue rather than by force
any sinful infirmities as ignorance distrust c. For afflictions see 2 Cor. 12.9 10. And he said unto me My grace is sufficient for thee for my strength is made perfect in weakness most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon me Therefore I take pleasure in infirmities in reproaches in necessities in persecutions in distresses for Christs sake for when I am weak then am I strong For sins see Heb. 5.2 3. Who can have compassion on the ignorant on them that are out of the way for that he himself also is compassed with infirmities And by reason hereof he ought as for the people so also for himself to offer for sins The word for help is notable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helpeth our infirmities as Mark 9.24 Lord I believe help my unbelief help me against it which we render he helpeth also joineth in relieving helpeth us under our infirmities Goeth to the other end of the sâ—aff and beareth a part of the burden with us The word signifieth To lift up a burden with another In afflictions we are not alone but we have the Holy Ghost as our Auxiliary Comforter who strengtheneth and beareth us up when we are weak and ready to sink under our burden 2. The reason evincing the necessity of that help for we know not what we should pray for as we ought In which there is 1. Something intimated and implyed That prayer is a greater stay in afflictions James 5. If any among you be afflicted let them pray God doth afflict us That we may swallow our griefs but vent them in prayer We have no other way to relieve our selves in any distress but by serious addresses to God This is the means appointed by God to procure comfort to the distressed mind safety to those that are in danger relief to them that are in want strength to them that are in weakness In short The only means for obtaining good and removing evil whether temptations dangers enemies sin sorrows fears cares poverty shame sickness God is our only help against all these and prayer is the means to obtain relief from him yea all grace and strength and the greatest mercies that we desire and stand in need of 2. That which is expressed that we know not how to conceive our prayers aright either as to Matter or Manner 'T is said of Zebedees Children ye know not what ye ask Matth. 20.22 and 't is true of all others also we often beg a mischief to our selves instead of a blessing In those times they were subject to great persecutions and therefore prayed for an exemption from them which not happening according to desire they were troubled Therefore the Apostle telleth them we know not what we should pray for as we ought we know not what is absolutely best for us till the spirit inlighten and direct us There is a darkness and confusion in our minds we consult with the flesh and ask what is most easie and what is most advantagious The spirit of God knoweth what we most stand in need of and is best for our turn health wealth honour or sickness poverty and disgrace There is need of great consideration when we pray more than good men commonly think of That we may neither ask things unlawful nor lawful things amiss Jam. 4.2 we know not what spirit we are of Luke 9.55 we count revenge zeal therefore the Holy Ghost doth instruct and direct our motions in prayer 2 Cor. 12.8 9. 3. The particular assistance we have from him is mentioned but the spirit maketh intercession for us with groans which cannot be uttered Where observe 1. The Author of this help and assistance The spirit it self maketh intercession for us not that the spirit prayeth but sets us a praying As here the spirit is said to pray in us so elsewhere we are said to pray in the Holy Ghost Jude 20. he prayeth As Solomon is said to build the Temple he did not do the Carpenters or Masons work but he directed how to build found out workmen and furnished them with money and materials Neither doth the spirit make intercession for us as Christ doth Rom. 8.34 who is at the right hand of God and maketh intercession for us presenting himself to God for uâ— the drawing up of a petition is one thing the presenting it in Court is another The spirit as a Notary inditeth our requests and as an Advocate presenteth them and pleadeth them in Court 2. The manner of his help and assistance he stirreth up in us ardent groans in prayer or worketh up our hearts to God with desires expressed by sighs and groans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered unuttered groans as well as unutterable and so some take it here And indeed that way it beareth a good sense That the vertue of true prayer doth not consist in the number and artifice of words as those that thought they should be heard for their vain bublings and much speaking Matth. 6.7 Alas the greatest command and flow of words is but babling without these secret sighs and groans which the lively motions of the spirit stirreth up in us There may be this without words As Moses cryed unto the Lord though he uttered no words Exod. 14.15 or unutterable Whatsoever proceedeth from a supernatural motion of the spirit its fervour and efficacy and force cannot be apprehended or expressed 1 Pet. 1.8 Ye rejoice with joy unspeakable and full of glory and Phil. 4.7 The peace of God which passeth all understanding shall keep your hearts and minds In short the sum of all is this we have no reasons to faint under afflictions since there is help in prayer and these prayers are not in vain being excited by the spirit dwelling in us we are ignorant and he teacheth us what to pray for and assisteth us by his holy inspirations We are cold and backward and he inflameth us and exciteth us to pray with fervour and holy sighs and groans The points from this verse are three 1. That the Holy spirit doth strengthen and bear us up in our weaknesses and troubles that we may not faint under them 2. That prayer is one special means by which Gods holy spirit helps Gods children in their troubles and afflictions 3. That the prayers of the godly come from Gods spirit For the first point That the holy spirit doth strengthen and bear us up in our weaknesses and troubles that we may not faint under them The sense of this Doctrine I shall give you in these four considerations 1. That it is a great infirmity and weakness if a Christian should faint in the day of trouble The two extremes are slighting and fainting Heb. 12.5 My son despise not the chastning of the Lord nor faint under it So Pro. 24.10 If thou faintest in the day of trouble thy strength is small partly because there is so little reason for a Christians fainting Who should be more undisturbed
obliging This is a feast long in preparingâ— to make all things ready for our acceptance therefore this calleth for love 6. This purpose is followed with his watchful and powerful providence guiding and ordering all things that it may not miscarry and lose its effect which is as great and sensible an argument of the love of God as can be propounded to us Job 7.17 18. What is man that thou shouldest magnifie him and that thou shouldest set thine heart upon him and that thou shouldest visit him every morning and try him every moment If a Prince should form the manners of a beggars child and watch him at every turn it would be a great condescention When others are spilt on the great Common of the world by a looser providence they are a peculiar people who have a special interest in his love and care and his charge Now the Scripture delighteth to suit qualifications and priviledges Psal. 31.14 I trusted in thee O Lord I said thou art my God Isa. 58.13 14. If thoâ— turn away thy foot from the sabbath from doing thy pleasure on my holy day and call the sabbath a delight the holy of the Lord honourable and shalt honour him not doing thine own ways not finding thine own pleasure not speaking thine own words Then shalt thou delight thy self in the Lord and I will cause thee to ride upon the high places of the earth and feed thee with the heritage of Jacob thy Father for the mouth of the Lord hath spoken it Psal. 91.1 He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty So here Gods love expressed in his mindfulness and vigilancy over our affairs should excite our love to him again and our love will be highly recompenced by his care and mindfulness of us 7. These Believers and called ones are considered as afflicted and his purpose is to arm them against the bitterness of the cross Nothing so fit for this use as love if we did love God the burden of afflictions would be light and easie to be born because 't is from God it cometh John 18.11 Love is the fittest grace to bring the heart to submit to God Love God once and nothing that he saith or doth will be unacceptable to you his commands will not be grievous nor his providences grievous our desires will be after him when his hand is most smart and heavy upon us and when sense representeth him as an enemy yet we cannot keep off from him Isa. 26.8 In the way of thy judgments O Lord we have waited for thee the desire of our soul is unto thee and to the remembrance of thy name 8. Not only with ordinary afflictions but troubles for their fidelity to Christ love will indure much for God as well as receive much from him James 1.12 Blessed is the man that indureth temptations for when he is tryed he shall receive the crown of life which he hath promised to them that love him Mark 't is not said to them that fear him or trust in him but them that love him because 't is love that maketh us hold out in temptations love that ingageth us to zeal and constancy that overcometh all difficulties and oppositions for Gods sake Nihil est quod non tolerat qui perfecta diligit he that loveth much will suffer much He cordially adhereth to God with courage and resolution of mind and is not daunted with sufferings Cant. 8.7 Many waters cannot quench love neither can the floods drown it if a man would give all the substance of his house for love it would utterly be contemned Love is not bribed nor quenched where love prevaileth upon the heart we shall esteem nothing too much or too dear to be parted with for Gods sake As in these troubles Gods love is best known and discovered to us so our love to God is best known and discovered also the more we love God the more sensible do we find it and are perswaded that all things shall work together for good your title is clearer experience greater 1 Cor. 8.3 If any man love God the same is known of him That is owned by him in the course of his providence If we are sanctified to God all things would be sanctified to us 'T is otherwise with hypocrites if God indow them with gifts they prove a snare to them but if you love God above all count his favour your happiness and make pleasing of God your constant work and resolve to obey him at the dearest rates you will soon find this testimony of Gods love then all the influences of his eternal love and grace shall be made out to you and his external providence doth help you on in the way to Heaven for a man that loveth God as his chief good shall never be a loser by him 9. This is a sure and sensible note of effectual calling for as sincere faith is the immediate fruit of it so true faith cannot be severed from love This is that which maketh us saints indeed but without it whatever gifts and parts we have whatever knowledge and utterance we are nothing 1 Cor. 13.1 2 3. There may be many convictions and purposes and wishes and good meanings in those who are yet but under a common work but till there be a thorough fixed bent of heart towards God as our last end and chief good we have not a sure evidence of grace or that our calling home to God is accomplished Many a thought there is of the goodness of God the necessity of a Saviour the love of Christ and the joys of Heaven yet after all this the heart may be unrenewed and unsanctified till this addictedness and devotedness to God for 't is not every wish or minding of Christ but an hearty sincere affection which is required of us as to our title Eph. 6.24 Grace be with all them that love our Lord Jesus Christ in sincerity not for a time not with an uneffectual love or upon some foreign motives but have this habitual love which constituteth the new heart Well then this is a sure mark of one that hath interest in the love of God and one of those marks which is best known to the person that hath it for love to Christ cannot be well hidden but will be easily discerned USE To inform us That these are for the present excepted out of this priviledge that do not sincerely love God and love him above all They are of two sorts 1. Some have a weak and imperfect motion of their wills a wish a faint desire to please God in all and above all things but being overcome by their own lusts they do not simply and absolutely desire it and had rather please their fleshly lusts than please God at least the event doth so declare it you give God nothing if you do not give him all the heart we are so to love God and seek his glory and do his will
but feignedly and hypocritically shunning that by all means which we profess to be our happiness 2. He is not a true Christian that doth not love Christ more than his own Body and his own life or any World thing whatsoever 'T is one of Christs conditions Luke 14.26 If any man come to me and hate not Father and Mother Brothers and Sisters and Wife and Children yea and his own life also he cannot be my disciple All things must be trampled upon for Christs sake or else his heart is not sincere with him A chooseing Earth before Heaven preferring present things before Christ a fixing our happiness here these things are contrary to the integrity of our covenanting with God our valuation of the presence of Christ should be so high and our affection to it so great that we should not exchange our title to it or hopes of it for any Worldly Good whatsoever if God would give thee thy Health and Wealth upon Earth then thou wouldest look for no other happiness this is naught 3. As he cannot be a true and sound Christian so neither discharge the duties of a Christian who is not of this frame and constitution of Spirit 1. Not venture his life for Christ. Heb. 12.4 Ye have not yet resisted unto blood striving against sin Unless willing rather to be with the Lord than in the Body 2. Not Imploy his life for Christ nor live in order to eternity unless he hath been kept looking and longing for this happy change Gen. 49.19 Lord I have waited for thy Salvation As if all his life time he had been waiting for this None live the Heavenly life but those that look upon it as better than the worldly and accordingly wait and prepare for it 't is the end sweetneth the means 3. Nor lay down nor yield up his life with comfort The very fore-thoughts of their change are grievous to most men because they are not willing rather to be with Christ hâ—an in the Body and so they move from that which they speculatively call their Blessedness and count themselves undone when they come to injoy 4. There are many things to invite us to desire presence with Christ as there are many things to shew us why we are not satisfied with remaining in the body While we remain in the Body we dwell in an evil World Gal. 1.4 Which is a place of sins snares and troubles But of this see verse 4 th of this Chapter Use. Let us all be of this temper and frame of Spirit willing rather to be absent from the Body and to be present with the Lord. Almost all will prefer the Life to come in words when indeed they utterly neglect it and prefer the fleshly pleasures of this life before it cry out of the vanity and vexation of the World and yet set their hearts upon it and love it better than God and the World to come Gods Children do not often enough compare the difference between being present with the Body and being present with the Lord they root here to much The desire of this life is very natural to us but yet if it withdraweth us from these Heavenly good things and weakneth our esteem of the true life it should be curbed and mortified and reduced into its due order and place Therefore it is very necessary that we should often revive these thoughts and right Judge of the present and future life and use earthly good things piously as long as it pleaseth God to keep us here but still to be mindful of home and to keep our hearts in a constant breathing after Heavenly things Two things I shall press upon you 1. Vse the pleasures of the bodily life more sparingly 2. Let your love to Christ be more strong and more earnest 1. Vse the pleasures of the bodily life more sparingly They that have too great a care and love to the body neglect their Souls and disable themselves for these Heavenly desires and motions they cannot act them in prayer 1 Pet. 4.7 Be sober and watch unto prayer And they lye open to Satans temptations 1 Pet. 5.8 For your adversary the Devil goeth about like a roaring Lion seeking whom he may devour Therefore unless there be a great deal of Moderation and a spare medling of earthly delights they are indisposed for the Christian warfare 1 Thes. 5.8 Let us who are of the day be sober putting on the breast-plate of Faith and Love we cannot exercise Faith and Love with any liveliness nor expect the Happiness of the World to come 1 Pet. 1. 13. Wherefore gird up the loins of your mind be sober and hope to the end Whilest we hire out our reason to the service of lust and appetite and glut our selves with the delights of the flesh and worldly pomp as dainty fare costly apparel sports plays and gaming there is a strange oblivion and deadness groweth upon our hearts as to Heavenly things A Christian looketh for days of refreshing from the presence of the Lord. But these must have their refreshings here The Drunkard seeketh his refreshing in pleasing his palate the idle man is loth to be put to work he would have his rest here The vain they must have their senses tickled and pleased pomp and vanity and sports and pastimes is the great business and pleasure of most mens lives 2. Let your love to Christ be stronger and more earnest for where love is we desire union and presence 'T is but a pretence of love where we aim not at the nearest conjunction that may be if we love our friend his presence is comfortable his absence troublesome as Dalilah said to Samson how canst thou say thou lovest me when thy Spirit is not with me Judges 16.15 If we love one we desire to be with him 4. Point That this will and choice cometh from confidence of a better estate and our own interest in it For while the Soul doubteth of the thing or of our injoying it we shall desire the continuance of our Earthly Happiness rather than to depart out of the Body with fears of going to Hell 1. 'T is Faith that breedeth hope which is a longing and desirous expectation For 't is the substance of things hoped for Heb. 11.1 2. 'T is assurance that doth increase it 'T is easie to convince men that Heaven is the only Happiness but is it thy Happiness Though the knowledge of excellency and suitableness may stir up that love which worketh by degrees yet there must be the knowledge of our interest to set a-work our complacency and delight We cannot so delightfully and cheerfully expect our change till our title be somewhat cleared 'T is sad with a man that is uncertain whither he is a going Use. Let us labour for this confidence an holy and well built confidence For he is not in the best Condition that hath least trouble about his everlasting estate but he that hath least cause Many that have been confident of
trouble at the lower degrees of love 3. We are so far obliged as in some measure to get ground upon them For a Christian is to grow in grace There are some sins which are not so easily or altogether avoidable by the ordinary assistances of grace vouchsafed as sins of ignorance sudden surreption and daily incursion and there are other sins which may be and are avoided so far by Gods Children so as that they do not frequently easily and constantly lapse into them There are other grievous evils which Christians do not ordinarily fall into unless in some rare cases A Christian may lapse into them as being overborn by the violence of a temptation as Noahs Drunkenness Lots Incest Davids Adultery foul sins but there was no habitual aversation from God but yet a foul fall cuts the strength of a Christian resolution being over-born by some violent Temptations Now against the first of these striving against unavoidable infirmities is conquering The second must be mortifyed and weakned In the other 't is not enough to strive against them or to bewail them but forsake them and grow wiser for the future As to the Second part of the case the confinement Ans. God doth not require that we should love nothing think of nothing but himself The state of this life will not permit that But God must have all the heart so far First That nothing be loved against God A prohibited object is forbidden sin must not be loved as they loved darkness more than light John 3.19 2dly Nothing above God with a superiour love Matth. 10.37 He that loveth Father or Mother more than me is not worthy of me 3dly Not equally with God Other things are excluded from an equal love for then our love to God is but a partial and half love divided between God and the creature no Luke 14.26 We must hate Father and Mother and Wife and Children c. God above all and our neighbour as our self God can endure no Rival this love to man is but the second commandment and must give way to the first 4thly Nothing apart from God But as subordinate to him Psa. 73.25 Whom have I in Heaven but thee and there is none on earth I desire besides thee I must love my Friends in him and my foes for him his people because of his Image all because of his command God in his creatures Christ in his members my self Wife Children natural comforts in God and for God to set up any thing as a divided end from God is a great evil as well as to set up any thing as an opposite end to him it may be a damnable sin to love any Worldly comfort without subordinating it to God Jam. 4.4 Ye adulterers and adulteresses know ye not that the friendship of the World is enmity to God Whosoever therefore will be a friend of the World is the enemy of God 1 John 2.15 Love not the World neither the things that are in the World if any man love the World the love of the Father is not in him Apart from God is spiritual adultery 6 Case How shall I do in short to know that I have the love of God in me What is the undoubted evidence by which I may Judge of my state or know that my love to God is sincere Ans. It concerneth us more to act grace than to know that we have it Do you set your selves with all your hearts and with all your Souls to love God and you shall soon know that you love him things will discover themselves when in any good degree of predominancy and love when it 's in any strength cannot well be hidden from the party that hath it as a man burning hot will soon feel himself warm but small things are hardly discerned a weak pulse seemeth to be as none at all Many languish after comforts and spend their time in idle complaints and so continue the mischief they complain of Up and be doing and bestow more time in getting and increasing and acting grace than in anxious doubtings whether you have any comfort cometh sooner by looking to precepts which tell us what we should do than signs which tell us what we are and the acting of love is the best way to have it manifested So Christ telleth us 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 manifest my self to him There is the way to get the manifestation of grace and of Christs owning us Give God his due obedience and you shall not want comfort 't is a purer respect that we shew to God by minding his interest rather than our own and to love him and wait for the time when we shall know that we love him 2. Yet 't is our duty to try seriously the sincerity and soundness of our respects to Christ Partly Because the heart is very deceitful and we must search warily Christ putteth Peter to the Question thrice John 21.15 to 19. Lovest thou me 'T is some conviction to a lyar to make him repeat his tale a deceitful heart will be apt to reply that he is not worthy to live who doth not love Christ but urge it again and again do I indeed love Christ Yea leave not till you can appeal to God himself for the sincerity of your love Lord thou knowest all things and thou knowest that I love thee And Partly also Because there is a great deal of counterfeit love therefore the Apostle saith Eph. 6.24 Grace be with all them that love the Lord Jesus Christ in sincerity Many profess love whose love when it cometh to be tryed will be found counterfeit and unsincere Our Lord Jesus telleth the Pharisees who were Quarrelling with him for healing a man upon the sabbath day John 5.42 But I know you that you have not the love of God in you They pretended great love and zeal for the Sabbath and therefore opposed the working of that Miracle men may pretend zeal for Gods glory and his ordinances who yet have no true love to God as many pretend great esteem of the memory of Christ yet hate his Servants and slight his ways 3. The great standing evidence of love is obedience or an universal resolution and care to please God in all things I shall prove to you from Scripture first that it is so then from reason 1. From Scripture John 14.15 If ye love me keep my Commandments None truly love Christ but those that make conscience of obedience So verse 21. He that hath my commandments and keepeth them he it is that loveth me So verse 23. If a man love me he will keep my words So John 15.14 Ye are my friends if ye do whatsoever I command you Friendship consisteth in an harmony of mind will there is such a real friendship between Christ and believers which maketh them cordial cheerful zealous and constant in
where 't is not to be found in this creature and that but still meet with vanity and vexation of Spirit like feavorish Persons who seek ease in the change of their Beds 5thly The fruition of God Be reconciled to him and in time you shall be admitted to see his face This is the end of all For this end Christ died for this end we are sanctified and Justified and adopted into Gods family and for this end we believe and hope and labour and suffer and deny our selves and renounce the World 'T is Christs end Col. 1.21 22. And 't is our end 1 Pet 1.9 And will certainly be the fruit of our Reconciliation Rom. 5.11 For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled shall we be saved by his life 4thly The Fourth Motive is the great dishonour we do to God in refusing it You despise two things which men cannot endure should be despised their anger and love For anger Nebuchadnezzar is an instance who commanded to heat the furnace seven times hotter Dan. 3.19 For love David when Nabal despised his courteous message Now you despise the love and wrath of God as if they were inconsiderable things not to be stood upon 1. The terrour of his wrath as if not to be stood upon But do you know the power of his anger and what a dreadful thing it is to fall into the hands of the living God Can you think of an eternity of misery without horrour One that hath been a little scorched in the flames of Gods wrath dareth not have slight thoughts of it Oh! Christians as you would escape this blackness of darkness eternal Fire and the Horrible Tempest which is reserved for the wicked flee from wrath to come 2dly His Love Thou despisest his Christ as if his purchase were nothing worth thou despisest his Institutions which are ordered with such care for thy good Oh! What Horrible contempt of God is this that thou refusest to be friends with him after all his intreaties and condescension How will you answer it at the last day In Hell thy heart will reproach thee for it 2dly To those that have been reconciled with God before Be yet more reconciled to God get more testimonies of his favour lay aside more of your enmity I have Four things to press upon them 1. To renew your covenant with God by going over the first work of Faith and Repentance again and again from Faith to Faith Rom. 1.17 Not questioning your estate but bewailing your offences Joh 13.10 And renewing your dedication to God The covenant is the covenant of Gods peace Isa. 54.10 This covenant needeth to be renewed Partly because of our frequent breaches T is not a work that must be once done and no more but often We have hearts that love to wander and need Tye upon Tye. Therefore renew the Oath of your Allegiance unto God We are apt to break with him every day Partly That you may give Christ a new and hearty welcom into your Souls We are Baptized but once but we receive the Lord's supper often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's our Business there to make the bond of our duty more strong and to tie it the faster upon our Souls 2dly To increase your love to God That 's reconciliation on our part Mat. 22.37 Thou shalt love the Lord thy God with all thy heart and all thy Soul and all thy mind Luke 10.27 With all thy strength some add might Now we grow up into this by degrees Love with all thy mind The mind and thoughts are more taken up with God Of the wicked 't is said Psa. 10.4 The wicked through the pride of his countenance will not seek after God God is not in all his thoughts And Job 21.14 They say unto God Depart from us For we desire not the knowledge of thy ways Now it must be otherwise with you Psa. 104.34 My meditation of him shall be sweet I will be glad in the Lord. You must still be remembring God Love with all the heart Let will and affections be more carried out to God that your desires may be after him your delights in him and valuing the light of his countenance more then all things Psa. 46.7 Prizing communion with him An Hypocrite doth not delight himself in God but a sincere Christian will Psa. 27.4 One thing have I desired of the Lord that will I seek after That I may dwell in the House of the Lord all the days of my life to behold the beauty of the Lord and to inquire in his Temple Psal. 37.4 Delight thy self also in the Lord and he shall give thee the desire of thy heart And testify it by conversing much with him and thirsting after him when they cannot injoy him Psa. 63.1 2. O Lord thou art my God early will I seek thee my Soul thirsteth for thee my flesh longeth for thee In a dry and thirsty land where no Water is To see thy power and thy glory so as I have seen thee in the Sanctuary With all thy strength That is you are to glorify him and serve him with all the power and capacities that you have with Body Time Estate Tongue Pleading for him acting for him not begrudging pains and labours not serving him without cost 3dly A third thing is keeping covenant The Scriptures that speak of making covenant speak also of keeping covenant Psal. 25.10 All the paths of the Lord are mercy and truth to such as keep his â—â—â—â—nant and his Testimonies And Psal. 103.17 18. The mercy of the Lord is from everlasting to everlasting upon them that fear him and his Righteousness to Childrens Children to such as keep his Covenant and to those that remember his Commandments to do them 4thly A thankful sense of the love of God in our reconciliation glorying in grace admiring of grace To preserve this is the great duty of a Christian. This keepeth alive his love and obedience 1 Joh. 3.1 Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God Rom. 5.8 God commendeth his love towards us in that while we were yet sinners Christ died for us SERMON XL. 2 Cor. 5.21 For he hath made him to be sin for us who knew no sin that we might be the righteousness of God in him HEre he amplifieth that Mystery which was formerly briefly delivered concerning the way of our reconciliation on Gods part namely that God was in Christ reconciling the World to himself not imputing their trespasses to them By shewing what was done by God in Christ and the benefit thence resulting to us Here is Factum and Finis Facti First Factum and there take notice 1. What Christ is in himself he knew no sin 2. What by the ordination of God He hath made him to be sin for us Secondly Finis facti and there observe 1.
seemed to believe the coming of Christ and went forth to meet him 1. Therefore I shall shew you what they may do as to Faith I shall shew what the Grace is and how far they may go along with it The Scripture speaketh so much of Faith that we need to know what it is Faith in its peculiar respect works towards Christ and Heaven But take it in its general latitude 't is a firm and cordial assent to all such things that are revealed by God as revealed by him Let us explain this here is the Object things revealed by God as revealed by him then the Act 't is an assent the Adjuncts 't is a firm and cordial assent For the Object in this description I consider it materially and formally all things revealed by God whatsoever All things necessary to Salvation Faith apprehends them distinctly other things implicitely that is knows them in their general principle Few Christians know all the Doctrines contained in the Christian Religion but they believe them in the general But now things necessary to Salvation I must distinctly know them as those that are called Articles of the Creed the Lords Prayer the ten Commandments Faith is an Assent to and built upon a divine testimony without any other reason whether as to things past present or to come things past as the Creation of the World Heb. 11.3 By Faith we understand the Worlds were created by the Word of God If a man should hold the Creation of the World upon some other reason that seemeth cogent unto him and not upon the discovery of it in the Word certainly 't is not Faith whatever it be for Faith assents to whatsoever is revealed by God So for things present that God sitteth in Heaven and Christ at his right hand Stephen saw it by Vision and Extasie but every Believer seeth it by Faith which is the evidence of things not seen as if with bodily eyes So for things to come as Christs coming to Judgment John saw it in the light of Prophesie Rev. 20.12 I saw the dead both small and great stand before God and they see it in the light of Scripture and the Promise so that you see the Objects of Faith are things revealed by God because revealed by him If a man should believe the Christian Religion upon Tradition or the current opinion where he liveth 't is not Faith but humane Credulity now the act of Faith 't is an assent not knowledge but acknowledgment the understanding hath a double act apprehension or dijudication it judgeth of the truth of things apprehended or apprehendeth the tenor of things and then judgeth of the truth of them they are not enlightned in a way of Faith that are only able to talk of Heavenly things but such as are perswaded of the truth of them And then mark the Adjuncts 't is a firm and Cordial assent 1. 'T is a firm assent and that excludeth many things from Faith as light Credulity Prov. 14.15 The simple believeth every word He that believeth every thing without search and serious advertency believeth nothing And it excludeth bare non-contradiction Many are thought to believe the Religion they live under because they do not question it These can no more be said to believe than Children are said to believe the Questions and Answers of the Catechism they have learned by rote True Faith knoweth the certainty of those things wherein they have been instructed Luk. 1.4 And then it excludeth Conjecture to be Faith which is a lighter inclination of the mind to a thing as probable it may be so yet there is a suspition to the contrary Nay it excludeth Opinion which goeth higher than Conjecture but cometh short of Faith Well now thus far many goe there may be an owning of the true Orthodox Religion only out of Custom Chance of Birth Education tradition of Ancestours they may talk much as Parrots repeat mens words by rote only There may be Convictions and Opinions about them they may be perswaded those things are true that are in the Word of God and yet no firm assent 2. But to come nearer yet the next Adjunct 't is a cordial and hearty assent such as engageth the Heart to Christ. We read in Scripture of believing with the Heart Rom. 10.9 and believing with all the Heart Acts 8.37 Truths are propounded to us in the Scripture not only as true but good things of great weight and moment as well as certain Believing is an hearty business now this cordial and hearty Assent excludeth Historical Faith and Temporary Faith First Historical Faith which rests in a naked speculation or a simple and naked assent to such things as are propounded in the Word of God This consisteth in a meer Speculation of the Mind without any change of the bent of the Will and Affections True Faith ever overcomes all contrary inclinations and motions so that Gods Interest may prevail above them Heb. 11.13 Being perswaded of them they embraced them Those who have a meer historical Faith are not excited to holy Living are rendred more knowing not better this is a real Faith in its kind Simon Magus did really believe by the preaching of Philip Acts 8.13 't was not counterfeit for 't is said he wondred And those in John 2.24 that believed in the Name of Christ but Christ would not commit himself to them for he knew all men And no question the Devils do really believe James 2. not only natural Truths but Gospel Truths I know thou art the holy one of God What a Confession is this out of the Devils mouth Therefore 't is a wrong to say that unregenerate men do not believe Because this being the main business in hand I will tell you why 't is called Historical Faith Not from the Object of it as if they only believed the Histories of the Scripture No they believe Promises Threatnings Doctrines Precepts Mysteries But 't is called Historical Faith from the manner wherewith 't is conversant about its Object As we read Histories in which we are no way concerned only for contemplation and Knowledge sake not to make a Party in their Broils or interpose in their quarrels so they rest in idle Speculations which betters not the Practice Well now this speculative assent they may have this Faith doth not only believe those things that are true but doth heartily and truely believe them Secondly There is besides this temporary Faith that is such an assent as is accompanyed with a sleight and insufficient touch upon the Heart called a taste Heb. 6.4 so that they do not only believe the Truths of the Gospel but are tickled with some delight and do in some measure find their Hearts drawn off from wordly lusts and practices but the Impression is not deep enough nor the Joy rooted enough to counterballance all temptations to the contrary They seem to have their hearts loosened from the World and to preferre Christ before the Creature as long
this Slumbring and Sleeping is 'T is twofold that of the Body and that of the Mind That of the Body when the Senses cease for a time to do their Office That of the Mind is a secure State of Soul and that is twofold Moral and Spiritual 1. Moral When Reason and natural Knowledge is as it were asleep and useless to us a man doth not act as a reasonable Creature Psal. 94.8 Oh ye bruitish among the People when will ye be wise and Psa. 22.27 All the ends of the Earth shall remember and turn to the Lord Psa. 119.59 I thought on my wayes and turned my feet unto thy Testimonies If men did improve common principles shew themselves men they could not continue in that course of Life wherein they allow themselves In part this Sleep of Reason may befall the Children of God they do not consider nor turn their minds to their Affairs nor act as men whose Eyes are open 2. Spiritual Sleeping Here I shall shew the Nature and Effects of it First The Nature of it when Graces are not lively and kept in exercise I shall instance in those three Theological Graces Faith Hope and Love a weak dead Faith a feeble Sleepy Love a cold and careless Hope 1. A weak and dead Faith that consists more in a Form of Knowledge than a lively assent to the Truths of Godliness A dead oppinionative belief may stand with a carnal Life Jam. 2.20 Faith without works is dead The Word of God is come to them in Word only not in power it puts no Life into what we do believe 1 Thes. 2.13 Doth not work effectually This will fit the slumbring and Sleeping of the foolish Virgins but alas the Wise have their drowsie fits the Truths of the Word concerning God Christ Heaven and Hell have not such a lively influence upon them by the blandishments of worldly Prosperity Faith is fallen asleep ready to give place to the Flesh and they are governed more by Fancy and Appetite than by the Heavenly mind there is no consideration of the Vanity of earthly things the Heart is kept strange to God and Heaven and the Soul is taken up with carnal projects more than it should be 2. A feeble sleepy Love which doth not level and direct our actions to the great end of them which is the pleasing and glorifying of God so that they live too much to themselves Love in vigour doth over-rule us to live unto God 2 Cor. 5.14 15. For the Love of Christ constraineth us because we thus judge that if one dyed for all then were all dead and that he dyed for all that they should not henceforth live unto themselves but unto him who dyed for them and rose again And this keepeth us more sincere and uniform in our course alwayes tending to the great end 3. A cold and careless Hope When there is not that earnest and desirous expectation of Blessedness to come which doth fortifie us against the allurements of sense Math. 6.19 20 21. Lay not up for your selves Treasure upon Earth where moth and rust doth corrupt and where Thieves break thorough and steal but lay up for your selves Treasure in Heaven where neither moth nor rust doth corrupt and where Thieves do not break thorough and steal for where your Treasure is there will your Hearts be also They do not mind their true Treasure Secondly The Effects of this Sleepiness are seen in these things 1. In some Intermission of their care and caution Watching is a diligent taking heed to our selves and wayes so as we keep our selves from sin We are in constant danger of sins that come on us by insensible Degrees Psa. 39.1 I said I would take heed to my wayes that I sin not with my tongue The best are surprized and Corruption often breaketh out we may say of them as Christ of the Damsel they are not dead but sleep The Children of God are sometimes overtaken by their inadvertency Gal. 6.1 or overborn by the violence of Temptations Jam. 1.14 Inconsiderately and suddenly surprized with some sin So subtle and assiduous is Sathan in Tempting and so ready is Corruption to close with the Temptation as soon as it is represented that if a Child of God doth but abate any thing of his Circumspection and diligence he will be surprized by some one sin or other and thereby be brought to dishonour God and to lay a stumbling block before others Besides those sins of daily incursion and suddain surreption Sathan lieth in wait to draw us to greater Offences that may dishonour God and wound our Peace and scandalize the World against our Profession 2. Some abatement of our Zeal and fervency We are not alwayes fervent in Spirit and do not keep up our Life and Seriousness in the Duties of Holiness our Graces are not actuated and kept in exercise but suffer some decay though they be not quite dead Faith is weak Love is cold Math. 24.12 There is not that lively Hope 1 Pet. 1.3 Christians should not only be living but lively 1 Pet. 2.5 Ye as living Stones Nay There may be so great a damp and quenching upon us that there is no outward visible difference between a dead man and a dying Christian All things in us may be ready to dye Revel 3.2 Be watchful and strengthen the things that remain that are ready to dye Life is even quite gone in some cases when sin hath made fearful havock in the Conscience 3. In Forgetfulness of non-attendency to the Lords coming When we live merrily quietly in a careless and unprepared Estate this is necessarily to be taken in as the cause of the two former In the slumbring and sleeping of the foolish Virgins the Case is clear Christ's absence or tarrying long is the occasion the World takes to grow secure and wicked the Scoffers walked after their own Lusts because they said Where is the Promise of his coming 2 Pet. 3.3 4. And in the degenerate Church the reason why they were given to Sensuality carnal Pomp and Persecution is set down Math. 24.48 49. My Lord delayeth his coming Therefore the Officers of the Church smite their fellow Servants and eat and drink with the Drunken encourage the wicked and smite the Godly with Censures As it was with the Israelites there was no speech of making a Calf when Moses first went up to the Mount but when he tarryed long Exod. 32. And as for this Moses we wot not what is become of him then nothing would content them but making a Calf The Ordinances and Institutions of Christ had never been so perverted in the Christian World but that they forgat Christs coming to see how they have been observed 1 Tim. 6.14 That thou keep this Commandment without spot unrebukeable until the coming of the Lord Jesus Christ. But now for the wise Virgins alas there is not such a constant waiting for the coming of the Lord for if we did not leave off to think of
be in subjection to the Father of Spirits and live For they verily for a few days chastened us after their own Pleasure but he for our Profit that we might be partakers of his Holiness The Apostle argueth à minori ad majus None can be such a Father as the Lord so wise as he so loving as he God putteth on all Relations He hath the Bowels of a Mother the Wisdom of a Father He is a Mother for tenderness of Love Isa. 49.15 Can a Woman forget her sucking Child that she should not have compassion on the Son of her Womb Yea they may forget yet will I not forget thee A Father for Wisdom and Care Mat. 6.31 32. Take no thought saying What shall we eat c. for your Heavenly Father knoweth that you have need of all these things Earthly Parents sometimes chastise their Children out of meer Passion at least there is some mixture of Corruption but the Lord's Dispensations are managed with much Love and Judgment Therefore say as Christ John 18.11 The Cup which my Father hath given me shall I not drink of it It is a bitter Cup but it cometh from the Hand of a Father our Father gave it us and our Elder Brother began it to us we should love the Cup the better ever since Christ's Lips touched it 2. With Hope When we are perplexed we should not be in despair but sustain our selves under our great Hopes 1 John 3.2 Now we are the Sons of God but it doth not yet appear what we shall be We have the Right of Children though afflicted our Estate and Patrimony is in the Heavens An Heir in his Nonage is under Tutors and Governors He is born to a great Possession but kept under a severe Discipline The Hour is come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Hour 1. That Hour which was defined in God's Decrees set down and appointed by the Council of the Trinity not by Fate or any Necessity of the Stars but by God's wise Providence and Ordination No Man could take Christ till his Hour was come John 7.30 Then they sought to take him but no Man laid hands on him because his Hour was not yet come But when this Hour was come the Son of God was brought under the power of Men and liable to the Assaults of Devils Therefore he saith Luke 22.53 This is your Hour and the Power of Darkness No Calamity can touch us without God's Will The Hour the Measure all the Circumstances of Sufferings fall under the Ordination of God It is not only a General Ordinance that we shall suffer Affliction the Apostle mentioneth that 1 Thess. 3.3 Let no Man be moved by this Affliction for your selves know that you were thereunto appointed It is the Ordinance of God that the Way to Heaven should lie through an howling Wilderness All the Saints in Heaven knew no other Road Afflictions seem one of the Way-marks But we speak now of another Appointment of determinating all the Circumstances of the Affliction the Time the Measure the Instruments It is the Comfort of a Christian that nothing can befal him but what his Father will A Sparrow cannot fall to the Ground without our Heavenly Father Mat. 10.29 The wise Lord hath brewed our Cup and moulded and shaped every Cross. All the ounces of Gall and Wormwood are weighed out by a wise Decree and our Cup is tempered by God's own Hand We storm many times because of such and such Accidents and Circumstances of the Cross as if we would have God ask our Vote and Advice and as if our Opinion were a better Ballance wherein to weigh things than Divine Providence Providence reacheth to every particular Accident Your Doom was long since written such a Vessel of Mercy shall be thus and thus broached and pierced every Wound and Sorrow is numbred 2. That Hour which was determined and foretold in the Prophecies God doth all things in fit Seasons he hath his Days and Hours Daniel understood by Books the number of the Years Dan. 9.2 Habak 2.3 The Vision is for an appointed time It easeth the Heart of much distraction when we consider there is a Period fixed There is a Clock with which Providence keepeth Time and Pace and God himself setteth it It is good for us to wait the Lord's Leisure God himself waiteth as well as we Isa. 30.18 He waiteth that he may be gracious He letteth the course of Causes run on till the fit Hour and Moment of Execution be come when he may discover himself with most advantage to his Glory and the Comfort of his Servants and God waiteth with as much earnestness as you do I speak after the manner of Men Isa. 16. 14. But now hath the Lord spoken saying Within three Years as the Years of an Hireling and the Glory of Moab shall be contemned c. as the Hireling waiteth for the Time of his Freedom and when he is to receive his Wages Moab was a bitter Enemy Therefore let us wait John 8.7 Your Times are always ready but my Time is not yet come We draw Draughts of Providence with the Pencil of Fancy and then confine God to the Circle of our own Thoughts as if he must be always ready at our Hours 3. The Hour is come the Sufferings of God's People are very short To our Sense and Feeling they seem long because Carnal Affections are soon tired but the Word doth not reckon by Centuries and Years but Moments Psal. 30.5 Weeping may endure for a Night but Joy cometh in the Morning All Temporal Accidents are nothing compared to Eternity The Sorrows of our whole Life are but one Nights Darkness This light Affliction that is but for a Moment saith the Apostle 2 Cor. 4.17 Set Time against Eternity and we shall want words to declare the shortness of it Our Hour will be soon ended Wait a while and we shall be beyond Fears The Martyrs in Heaven do not think of Flames and Wounds and Saws these were the Sufferings of a Moment John 16.21 A Woman when she is in Travail hath sorrow because her Hour is come but as soon as she is delivered of the Child she remembreth no more the Anguish for joy that a Man is born into the World John 16.16 A little while and ye shall not see me and again a little while and ye shall see me To Faith the time between Christ's departure and his second coming is but as the time between his Death and Resurrection for of that Christ also speaketh as is clear by the subsequent Context We measure all by sense and therefore cry How long how long as Men in pain will count Minutes but look to the endless Glory within the Vail and it is nothing We should especially take this Comfort to our selves in Sickness and Death it is but an Hour Wink and thou shalt be in Heaven said a Martyr 4. The Hour is come saith Christ and therefore prayeth When the sad Hour is come the
of God to the World Thus the Creatures glorify God objectively there is somewhat of the Wisdom Goodness and Power of God stamped upon them somewhat of God to be seen in every thing which he hath made So Man much more There are Vestigia Dei the Footsteps of God in the Creatures but Similitudo Imago Dei the Likeness and Image of God in Man in his natural Excellencies much more in the New Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may be to his praise Ephes. 1.12 There is more of God engraven on us when a true Spirit of Wisdom Justice Holiness Truth Love prevaileth upon our Hearts and runneth through all our Operations When we live as such as converse with the great Fountain of Goodness and Holiness A Christian's Life is an Hymn to God his circumspect walking proclaimeth the Wisdom of God his awfulness and watchfulness against Sin proclaimeth the Majesty of God his chearful and ready obedience under the hardest Sufferings proclaimeth the Goodness of God his Purity and Strictness the Holiness of God the impression and Stamp of all the Letters of God's glorious Name is imprinted upon his Heart and Life A Carnal Christian polluteth his Honour and prophaneth his Name Ezek. 36.20 And when they entred unto the Heathen whither they went they prophaned my Holy Name when they said to them These are the People of the Lord and are gone forth out of his Land But how can God be polluted by us As a Man that lusteth after a Woman hath committed Adultery with her in his Heart while she is spotless and undefiled Mat. 5.28 Carnal Christians are a scandal to Religion they are called Christians in opprobrium Christi Men judg by what is visible and sensible and think of God by his Worshippers by those who profess themselves to be a People near and dear to him 4. By that which is an immediate consequence of the former by an exemplary Conversation when we do those things which tend to the Honour of God's Name and to bring him into request in the World 1 Pet. 2.12 Having your Conversation honest among the Gentiles that whereas they speak against you as of evil doers they may by your good Works which they shall behold glorify God in the day of Visitation Mat. 5.16 Let your Light so shine before Men that they may see your good Works and glorify your Father which is in Heaven Our Holiness must be shewn forth for Edification not for Ostentation not for our Glory but the Glory of our Heavenly Father It is the fruitful Christian bringeth most honour to God John 15.8 Herein is my Father glorified that ye bear much Fruit. Glorifying God is not a few transient Thoughts of God and his Glory or a few cold Speeches of his Excellencies and Benefits this is not the great end for which we were made and new made but that we might be fruitful in all Holiness and shew forth those Impressions which God hath left upon us In the Impression we are Passive in shewing it forth Active 5. When we are active for his Interest in the World Our Lord took notice of it in his Disciples John 17.7 Now they have known that all things whatsoever thou hast given me are of thee If we are Agents for his Kingdom he will be our Advocate in Heaven This is the Method of the Lord's Prayer Hallowed be thy Name and then Thy Kingdom come This is the first Means of promoting the great End Jesus Christ himself telleth us this was the end of his coming into the World John 18.37 To this end was I born and for this cause came I into the World that I should bear witness unto the Truth It belonged to him in a more especial way as the great Prophet of the Church he came out of the Bosom of God to reveal the Secrets of God and for the same end we all came into the World Isa. 43.10 Ye are my witnesses saith the Lord and my Servant whom I have chosen that ye may know and believe me and understand that I am he They that felt the comfortable effects of his Promises and his Truth can best witness for him A Report of a Report is little valued we are all to witness to God by entertaining it in our Hearts and shewing forth the fruit of it in our Lives this is a witness to an unbelieving and careless World John 3.33 He that hath received his Testimony hath set to his seal that God is true Heb. 11.7 By Faith Noah being warned of God of things not seen as yet moved with Fear prepared an Ark to the saving of his House by which he condemned the World Phil. 2.15 That ye may be blameless and harmless the Sons of God without rebuke in the midst of a crooked and perverse Nation among whom ye shine as Lights in the World When you are diligent in Holiness patient and joyful under the Cross full of hope and comfort in great Straits meek self-denying mortified you sanctify God in the Eyes of others You propagate the Faith by an open Profession Mat. 11. 19. Wisdom is justified of her Children When we suffer for it in times of great Danger and seal it with our Blood it is a great Glory to God John 21.19 This said he signifying by what Death he should glorify God It is an honour to God when in the midst of Temptations and Discouragements we are not ashamed of his ways 6. By doing that work which he hath given us to do But what is that work which he hath given us to do 1. The Duty of our Relations 2. The Duty of our Vocations and Callings 1. The Duty of our particular Relations They that are not good in their Relations are no where good This is a Rule that whatsoever we are we must be that to God An Heathen could say Si essem luscinia canerent ut luscinia c. If I were a Lark I would soar as a Lark if a Nightingale I would sing as a Nightingale As a Man I should praise God as such a Man in such a Relation still I should glorify God in the condition in which he hath set me If Poor I glorify God as a poor Man by my Diligence Patience Innocence Contentedness If Rich I glorify God by an humble Mind If Well I glorify God by my Health If Sick by meekness under his Hand If a Magistrate by my Zeal improving all advantages of Service Nehem. 1.11 If a Minister by my Watchfulness If a Tradesman by my Righteousness From the King to the Scullion all are to work for God every Man is sent into the World to act that part in the World which the great Master of the Scenes hath appointed to him Tit. 2. 10. That ye may adorn the Doctrine of God our Saviour in all things As to Husband and Wife Prov. 18.22 He that findeth a Wife findeth a good thing and obtaineth favour of the Lord. God expecteth that in the Catalogue
In the business of Salvation Christ would deal with us not by Angels but by Men given him out of the World that is the Description of the Apostles and Doctors of the Church In the Text To us he hath committed the word of Reconciliation God could teach us without Pastors and manifest himself unto us by inward and secret illapses into the Heart but he useth the Ministry of Men and that not out of Indigence but Indulgence not for any Efficacy in the Preacher but for Congruence to the Hearer as a Means most agreeable to our frail State There is Mercy in this Appointment 1. It is most for the Glory of God God's Honour cometh freely from us when the Instruments are vile and despicable We are apt to sacrifice to the next Hand Acts 14. They brought Oxen and Garlands to sacrifice to Paul and Barnabas 2 Cor. 4.7 We have this Treasure in earthen Vessels that the excellency of the Power may be of God and not of us These are most apt to rival God as Children thank the Taylor 2. It trieth our Obedience We look for extraordinary Miracles and ways of Revelation God would see if we can love Truth for Truth 's sake rather than for the Teacher's sake and take it from the meanest Hand It is not Who but What is delivered Foolish Man would give Laws to God Christ impersonateth our Thoughts Luke 16.30 If one went to them from the dead they will believe Had Christ come in Person spake to us in an audible Voice or sent an Angel they would believe foolish Thoughts God trieth you by Moses and the Prophets It is a deceit to think if we had more glorious Means it would be otherwise with us Christ came in Disguise John 1.11 He came unto his own and his own received him not And the Word is brought to us in earthen Vessels It is merited by God-Man it is dispensed by the Power of God by Man 3. It is the most rational way He doth not rule us with a Rod of Iron by meer Power and Majesty but draweth us by the Cords of a Man by Counsels and Exhortations He dealeth with us by those with whom we have ordinary Converse as a Man with his Friend Exod. 33.11 What should Sinners do if God should come and thunder to them in Majesty and Glory Exod. 20.19 Let not the Lord speak to us He vaileth it under the Cloud of Human Weakness There is no conversing with the terribleness of Majesty but by intermediate Persons Men speak to us that have a feeling of our Infirmities Prophets are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of like Passions with our selves Jam. 5.17 If Angels should teach us we would think the Precepts too strict for Men. Men know how to speak to us by speaking from the Heart to the Heart Prov. 27.19 As Face answereth Face in a Glass so doth the Heart of Man to Man There may be lesser differences in regard of Complexion and Constitution but they know the general Nature of Man 4. It is the â—urest way If Men deceive us they deceive themselves We have experience of their Fidelity in other Things and they confirm it by their own Practice They are subjected to the Law of the same Duties and Necessities sometimes seal the Truth with their Bloods 5. It is a comfortable way Paul a great Sinner before Conversion Peter a great instance of the Infirmities and Falls of the Saints yet from their own experience of the Power and Comfort of the Gospel preach it to us Well then scorn not God's Institution but admire the Wisdom of it We are bound to submit tho we could see nothing but Folly 1 Cor. 1.21 It pleased God by the foolishness of Preaching to save them that believe 2. Observ. Again It is a special Privilege to be chosen to Privileges of Grace when others are passed by Given me out of the World 1. There is a world of others and they are left to themselves Christ hath not the Tithe of Mankind Jer. 3.14 One of a City and two of a Tribe Christ doth not take them by Dozens or Hundreds but by Ones and Two's Grace falls on few Christ seeketh out the Elect if but one in a Town 2. They were as eligible as we only we were singled out by meer Grace The Lot might have fallen upon them as well as upon you Thousands in the World were as eligible Ezek. 18.4 Behold all Souls are mine as the Soul of the Father so also the Soul of the Son is mine All were made by the same God out of the same Mass of Nothing He is equally Judg of all all had sinned Thy Soul was as polluted as theirs as liable to God's Judgment as deep in the same Condemnation yet such was his good Will and Pleasure to single us out This is the Glory of his Grace Miserabor cujus misertus fuero Mal. 1.2 3. Was not Esau Jacob's Brother saith the Lord yet I loved Jacob and I hated Esau. Tho all Men be equal in themselves yet Mercy can make a distinction The best Reason is God's good Pleasure Well then apply this 1. Look to the Distinction How many steps of Election may we walk up That we were not Toads and Serpents but Men the same nothing was as pliable not Men only but Christians within the Pale of the Church not Christians at large but born there where the Mists and Foggs of Popery were dispelled nor Protestants at large but called to a stricter Profession still in every degree Multitudes were cut off That I was not a Christian but a Minister an Officer in the Church 1 Tim. 1.12 He counted me faithful putting me into the Ministy Plato gave thanks for three Things that he was a Man not a Woman a Grecian not a Barbarian not an ordinary Greek but a Philosopher A Christian may much more give thanks 2. To the reason of this Distinction John 14.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How is it that thou wilt manifest thy self to us and not unto the World Luke 1.43 And whence is this to me that the Mother of my Lord should come unto me When you have searched all you can you must rest in Christ's Reason Mat. 11.26 Even so Father for so it seemed good in thy sight God's Supremacy over all things in Heaven and in Earth maketh him free to chuse or refuse whom he pleaseth It is not because you were better disposed than others many of a better temper were passed by God raised up an Habitation to the Spirit out of crabbed knotty pieces A Man in a Wood leaveth the crooked Timber for Fewel The young Man that went away sad was of such a sweet natural Temper that it is said Christ loved him Secondly Let us now come to the Reasons why he prayeth for them I. What he did I have manifested thy Name to them In which Christ intimateth his own Faithfulness and their future Usefulness His own Faithfulness for this was one way
you will fall off and all will end in shame and horror Therefore take heed of following Christ for the Lâ—aves John 6.26 It was an old Complaint Non diligunt Jesum propter Jesum Men have their Carnal Ends in Religion as to make it a Step to Promotion a Cloak to Injustice a Means to get Rich Matches Whatever thou dost in Religion do it upon Reasons of Religion Especially take heed of neglecting Warnings Reproofs and Checks of Conscience stifling of Convictions makes way for Hardness When you are convinced of any Sin or neglect of Duty O do not hold the Truth in Vnrighteousness Rom. 1.18 Truths many times are imprisoned in the Conscience there they are but they cannot get a fair Hearing till God give them a Gaol-delivery and bring them out of the House of Bondage The Devil holds you Prisoners when you hold the Truth in Prison when you are convinced of any Sin or of the neglect of any Duty do not choak Conscience but humble thy self till the Heart be gained to practise the Duty and the disposition of Heart towards Sin be in some measure abated 3. Beware of Treason against Christ. God forbid you will say any of us should be treacherous to Christ Many are so that seem to defy it Judas did put a great affront upon Christ when he sold him for thirty Pieces a cheap and vile price You will find in the Law that thirty Pieces was the price of a Slave Exod. 21.32 If an Ox shall push a Man-Servant or Maid-Servant he shall give unto their Master thirty Shekels and the Ox shall be stoned They proffered no more than was wont to be given for the basest of Men possibly there may be something of Mystery in it that Christ should be sold for the price of a Servant or Slave however it aggravated his Treason and Treachery There are many such Judas's alive that do but wait for a Chapman that are ready to sell Heaven and Happiness and Religion and all their Profession for a Penny matter God tries us as Constantius did them in his Army having some sense of the Christian Religion he made this Proclamation Whoever would not renounce their Profession they should no longer have their Military Places And this he did to prove them said he For if they be not faithful to their God they will not be faithful to me So the Lord in his Providence seems to put us upon such a Trial whether we will renounce our Profession tho we cannot sell Christ in Person and there be no Priests to deal with us yet Satan is still alive and therefore when for worldly Ease and Peace and handfuls of Barley and pieces of Silver we part with the Promise and Comfort and Hopes of it and hazard the Favour of God and Peace of Conscience for the trifling Matters of the World we are guilty of this Treason of Judas Tho you hate the memory of Judas you love his Sin I observe that the Historical Passages of Christ's Sufferings are often morally verified The Jews preferring Barabbas by the Sensualist preferring his Pleasures and brutish and swinish Delights before the Delights of Communion with Christ Judas his selling Christ by the Mammonist that yieldeth against Conscience for a little worldly Gain and Sustentation of himself here in this present World 4. Take heed of his Despair O cherish the Repentance of Peter but not of Judas If you have sinned against God go out and weep bitterly but take Sanctuary at the Lord's Grace Do not hug a Distemper instead of a Duty There were two Ingredients wanting in Judas's Repentance that should be in every true Penitent 1. Love to Conversion Whatever a convinced Hypocrite doth he doth it out of Self-love Pharaoh could say Take away this Plague he doth not say Take away this hard Heart Every Creature loveth its own Quiet and Safety Wicked Men only hate Sin when they feel Wrath and are surprized with Horror and Trouble not out of a Love to Grace but Fear of Hell When Hurt is at hand the Fear of it worketh upon us True Repentance cometh from a sight of the Beauty and Excellency and Sweetness that is to be found in the ways of God And they grieve not only for the Effects of his Wrath because God is angry but because God is offended 2. Hopes of Mercy Judas goeth not to God but hangs himself No Conviction is good that doth not lead to God When the Spirit convinces of Sin he convinces also of Righteousness John 16.8 And the Heirs of Promise are described to be those that flie for Refuge to the Hope that is set before them Heb. 6.18 They are sensible that there is an Avenger of Blood at their Heels that the Wrath of God is pursuing them for their Sin O but they run to take Sanctuary at the Grace of God Judas's Sin stuck close to him and he casts away himself but Peter runs to Christ and Christ sends him a comfortable Message Mark 16.7 Go tell my Disciples and Peter that I go before them into Galilee 4. Observe That the Wicked in their Machinations against the Church do but draw Perdition upon themselves The Church hath Benefit by Judas's Treason we are redeemed and God hath Glory but he is the Son of Perdition Judas was the first Heretick of the Gospel denying Christ's Godhead he betrayed him thinking him a meer Man and he was the first false Brother and Persecutor And now Hereticks and Persecutors what do they carry away but Shame The Plots blow up the Author Heresies edify the Church but damn the Broacher Light breaketh out by knocking of Flints Persecutors are an Iron in the Fire heated too hot burneth their Fingers that hold it but the Church is purged The Church was beholden to Charles the Fifth God doth it to shew his Justice Power and Wisdom 1. His Justice that they are taken in their own Net Judas was hanged ere Christ was brought to the Cross. Psal. 76.10 Surely the Wrath of Men shall praise thee 2. His Wisdom He taketh the Wise in their own Craftiness The wise Painter knoweth how to lay on black Lines and Shadows All their Policy is but a Spider's Web woven with much Art but it cometh to nothing God will be known to be only wise even when wicked Men think to over-reach him As the Governor of a Castle that is privy to the Plots of his Enemies he knows what they will do and suffers them to run on to such a Point 3. His Power Let Cain Pharaoh Achitophel Haman Herod Judas speak is not this true They all confess They did but kick against the Pricks dash against the Rocks roll up a Stone that will fall upon them and break them all to pieces It is the Devil's Torment that all his Plots are turned to his loss and the good of those he hated most all his Instruments are but Executioners of God's Will while they rush against it As Men walking in a Ship
sat down under a Juniper Tree and be requested for himself that be might die and said It is enough now O Lord take away my Life for I am not better than my Fathers 3. From the peevishness of fond and doting Love 2 Sam. 18.33 O my Son Absalom my Son my Son Absalom would God I had died for thee O Absalom my Son my Son As the Wives of the Barbarians that burn themselves to attend the Ghosts of their dead Husbands 4. From Distrust and Despair the Evil is too hard for them they are at their Wits end Job 7.15 My Soul chuseth strangling and Death rather than Life In all these Cases it is but a shameful Retreat from the conflict and burden of the present Life from carnal Irksomeness under the labours and burdens of the present Life or a distrust of God's Help There may be Murder in a rash Wish if it proceed from a vexed Heart These are but froward Thoughts not a sanctified Resolution 3. Such desires of Death and Dissolution as are lawful and must be cherished come from a good ground A Heart deadned to the World they are crucified to it their Hearts are mortified set on things above Col. 3.1 Some competent Assurance Rom. 8.23 We groan waiting for the Adoption viz. the Redemption of our Body They have tasted the Clusters of Canaan as Simeon Luke 2.28 29. Lord now lettest thou thy Servant depart in peace for mine Eyes have seen thy Salvation the Eyes of his Faith as well as of his Body Now Lord I do but wait for my departure hence as a Merchant-man richly laden desires to be at his Port. 4. You must look to the End Men have a blind Notion of Heaven they expect a Carnal Heaven as the Jews looked for a Carnal Messiah to enjoy a Turkish Paradise full of Ease and Pleasure The People of God desire Heaven to have a perfect Union and Communion with him whom their Souls love Phil. 1.23 I desire to depart and be with Christ. Phil. 3.20 Our Conversation is in Heaven whence we look for a Saviour they long to see him to be where he is Heart and Head should be together And so also to be freed from Sin Bâ—om 7.24 O wretched Man that I am who shall deliver me from this Body of Death They would be in Heaven that they may sin no more Men look upon Heaven as a kind of Reserve if the World do not hold We should desire Heaven not to be freed from Trouble but to be freed from Sin and to be with Christ there must be an holy desire of a better Life 5. The manner must be regarded it must be with Submission Phil. 1.24 Nevertheless to abide in the Flesh is more needful for you otherwise we encroach upon God's Right and would deprive him of a Servant without his leave A Christian will die and live as the Lord will while others want submission to live in trouble he is satisfied or to die if he be not in trouble if it be the Lord's Pleasure a Believer is satisfied with long Life Psal. 91.16 he is willing to live and die as God liketh he will wait till his change comes when God will give him a discharge by his own immediate Hand or by Enemies Gratias agiâ—â—â— quòd à molestis Domiesis liberaâ—ur God knoweth how to chuse the fittest time otherwise we know not what we ask 3. Obs. That a Spiritual Victory over Evil is to be preserved before a total Exemption from it Christ doth not pray for an absolute immunity and deliverance but a preservation from the Evil of the World Christ prayeth thus and so he teacheth us to pray Mat. 6.13 Lead us not into Temptation but deliver us from Evil. When we say Lead us not into Temptation he doth not mean that we should pray foâ—â—n absolute exemption from Temptation that is the Lot of all the Saints but that we may not fall under the weight of a Temptation that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is explained that he would not as a Judg by a Spiritual Excommunication put us into the Hands of Satan to be crushed by him as it is explained in the next Verse But deliver us from Evil. Vse 1. It teacheth us how to pray to God Our Prayers should be to be delivered not from the World so much as from the Evil of the World from Sins rather than Afflictions The Saints seek Grace rather than Deliverance in their Afflictions Direction as well as Protection that they may do nothing unseemly while they suffer Psal. 141.3 4. Set a match O Lord before my Mouth keep the Dear of my Lips Incline not my Heart to any evil thing to practise wicked Works with them that work iniquity and let me not eat of their Dainties And they desire Improvement rather than a Discharge for the Saints do not conceive Prayers out of Interest but from a principle of the new Nature to a gracious Eye Sustentation under the Cross is better than absolute Deliverance the Deliverance is a common Mercy the Sustentation is a special Mercy Carnal Men may be without Affliction but Carnal Men have no experience of Grace and bare Deliverance is no sign of special Love but Improvement is My Grace is sufficient for thee It is Divinity preached from Heaven makes the Saints to rejoice in Infirmities Paul before was earnest to be freed from the trouble Vse 2. How to wait and hope for the Blessings of Christ's Purchase Absolute Immunity is not to be looked for but Victory and Conservation 2 Tim. 4.18 The Lord shall deliver me from every evil Work and will preserve me unto his Heavenly Kingdom A Christian placeth his Hope chiefly on that Paul could not look for such a deliverance again from the Lion but from an unworthy Carriage The Blessings which Christ hath obtained of his Father are rather Spiritual and Celestial than Temporal therefore he is more sollicitous to free us from Sin than from Trouble Mat. 1.21 Thâ—â— shalt call his Name Jesus for he shall save his People from their Sins not from their Troubles their Sorrows but their Sins We would be delivered from Sickness Trouble Danger but Christ is a Spiritual Saviour the great Deliverance is to be freed from Sin Vse 3. To teach us to suffer with Patience Let us endure the Evil of Punishment that we may escape the Evil of Sin Moral Evil is worse than Natural it is better to be miserable than to be sinful Of all Evil Sin is the greatest to be Carnal a Swearer a Drunkard an unclean Person this is a greater Evil than Poverty Sickness Blindness Lameness this doth not separate from God 4. Obs. The Danger of the Worldly Estate It appears in two things First The multiplicity of Snares The whole World is full of Snares and we can walk no where but we are like to be defiled It is a Vale of Tears and a Place of Snares and therefore a Vale of Tears because a
2. They that begin their Happiness here nâ—â—e it their study to know Christ. John 17.3 This is Life Eternal to know thee the only â—â—ue God and Jesus Christ whom thou hast sent there is the Foundation and the beginning of it Study Christ in his Natures Person Offices this is fit Work for Saints Saith Moses Exod. 33.18 Shew me thy Glory 1. It is an Increasing Light but to the Wicked it is a growing Darkness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outer Darkness Mat. 25.30 there they are held in Chains of Darkness you love Darkness better than Light and you shall have Darkness enough one Day Now there is a thick Curtain and Vail drawn between you and Christ and hereafter there will be a deep Gulph but our work in Heaven is to behold Christ's Glory Can a Man look for it and not follow on to know the Lord None shall have a fight of Christ hereafter that do not know him now 2. It must be such a Light as carries proportion with the Light of Glory that is an Affective transforming Light 1. An Affective Light Many may study to warm the Brain but not the Heart Rom. 2.20 Which hast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Form of Knowledg and of the Truth in the Law They may discourse more exactly than a good Christian have a Map and Model of Truth in the Brain they dig in the Mines of Knowledg that Christians may have the Gold Do you see him with any Affection Do you strive above all things to see his Face Psal. 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the House of the Lord all the days of my Life to behold the Beauty of the Lord and to enquire in his Temple It is David's Vnicum Moses Ravishment when he saw God's back Parts Exod. 34.9 If now I have found Grace in thy sight O Lord let my Lord I pray thee go amongst us That is one effect of the sight of God a Man would not be without his Company I pray thee go amongst us As Absolom said 2 Sam. 14.32 Come hither that I may send thee to the King to say Wherefore am I come from Geshur It had been good for me to have been there still now therefore let me see the King's Face and if there be any iniquity in me let him kill me as if he should say let him kill me rather than deny me the King's Face Prize this above all the World Psal. 4.6 7. Lord lift thou up the Light of thy Countenance upon us Thou hast put Gladness in my Heart more than in the time that their Corn and their Wine increased Psal. 80.3 Cause thy Face to shine and we shall be saved 2. It is Transforming 2 Cor. 3.18 We all with open Face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. Light and Grace do always go together It is such a looking upon Christ as Laban's Sheep looked upon the peeled Rods in the Gutter it maketh us more like Christ. Sight worketh upon the Imagination in Brute Beasts Shall not the Eye of Faith be more strong to change than Natural Imagination A bare empty Contemplation will do you no good those that find themselves to be the Old Man still let them have never so much Knowledg it is no sign of Grace nor of an Interest in Glory Vse 3. Let the foresight of this glorious Estate wean thee from all inordinate Affections to Humane and Earthly Glory There is the Lust of the Eyes 1 John 2.16 By the Eyes we fire our Hearts Doth a stately glorious House allure thee What is this to Heaven the Palace of God and the Mansion of Blessed Spirits Do glorious Garments and Apparel bewitch thee What is this to our Robes of Righteousness and those Garments of Salvation wherewith the Saints shall be cloathed in the Day of the Manifestation of the Sons of God Doth the Face of Earthly Majesty astonish thee What will it be to behold the Lord Jesus in all his Majesty and Glory As the Sun puts out the Candle so should the fore-thought of these Excellencies extinguish in us carnal Desire and dissolve the Inchantment that would otherwise bewitch our Souls and make us impatient under the Cross. Beware of the Vanity of the Eye if it be consecrated to behold Christ's Glory Fifthly The next thing is the Reason of all this the Father's Eternal Love to Christ and in Christ to us For thou hast loved me before the Foundation of the World that is from all Eternity as the Phrase is often used in this sense in Scripture But how was Christ loved from all Eternity I Answer Partly as 〈◊〉 Eternal Son of God Prov. 8. from 21 to verse 30. before the Mountains were setled before the Hills were brought forth Partly as Mediator designed from all Eternity and so loved before the Foundation of the World as he was slain before the Foundation of the World Rev. 13.8 Christ was our Mediator from all Eternâ—â—â—y not only before we were born but before ever he came in the Flesh. To the Eyâ— of God all things are present nothing is past nothing is to come But why is this made a Reason I Answer It is a Reason 1. Of the last Clause the Glory given to Christ is a Fruit and Evidence of God's Eternal Love to him as Mediator for so he is considered here for what-ever was given to Christ was given to him as Mediator for to the Divine Nature nothing can be given tho the Father be the Fountain of the Godhead yet he is not so properly said to give Glory to Christ as God because he loved him 2. Of the whole Verse and so you may conceive it either thus that he improved his whole Interest in the Father conjuring him by his Infinite and Eternal Love or rather from Love to himself inferreth Love to us thou hast loved me and them in me for we also are loved before the Foundation of the World Mat. 25.34 Come ye blessed of my Father inherit a Kingdom prepared for you before the Foundation of the World The Point to be discussed is The Eternity of God's Love to Christ and in Christ to us 1. The Eternity of God's Love to Christ as God as his Son the Love of Parents to Children is but a shadow of it We are Finite so are our Affections As his Image Heb. 1.3 Who is the Brightness of his Glory and the express Image of his Person Likeness is the Ground of Love God loves Christ not only as like him but as being of the same Essence with himself 1 John 5.7 For there are Three that bear Record in Heaven the Father the Word and the Holy Ghost and these Three are One. There is no created Instance to answer it all that we love are without us but Christ is of the same Essence with God Then
being dead to sin should live unto righteousness Dying to sin is made a step to the life of Righteousness So Heb. 9.14 How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God We are hereby freed from clogs and impediments Fifthly Sin is the better mortified when life is introduced for the Love of God doth most ingage us to hate evil Psal. 97.10 Ye that love the Lord hate evil Life is sensible of what is contrary to it Vse 1. Information it informeth us of divers Truths 1. Except a man be turned from sin to Holiness he is not made a partaker of Christ and therefore while he lives in sin cannot be justified or have any right to pardon He that continueth to live in his sins shall dye in his sins and miserable shall his portion be for ever Well then be perswaded if we would have the comfort of Christs Death we must be changed into the likeness of it 2. How much it concerneth every Christian to be cautious and watchful For he is to remember this within himself I am to represent Christs Rising and Dying the death of sin must answer the Death of Christ and the new life his Resurrection Now is Christs dying and rising seen in us We were never implanted into him unless it be so Therefore unless we will declare to the World that we have no Union with Christ we must endeavour after Holiness What maketh so many Atheists in the World but because so few Christians discover the fruit of their Baptism they live as if they were wholly alive to sin and the world and dead to righteousness 3. That they have not yet attained to true Christianity that content themselves with abstaining from gross sins but make no conscience of loving serving pleasing and glorifying God or preparation for the World to come They do no man wrong but have no care of Communion with God Paul could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To me to live is Christ Phil. 1.21 meaning that he had no other object and employment for his life but Christ and his Service But these wholly live to themselves a true Christian can say Rom. 14.7 8. 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 dye we are the Lords Vse 2. Is Exhortation to press you 1. To dye unto sin All that profess themselves Christians are by obligation dead O do not keep it alive after you have undertaken its Death charge your Consciences with your Baptismal Vow Besides Christ hath purchased Grace enough for the subduing and mortifying of sin and we have engaged our selves to improve this Grace The Ordinances call upon us every day to do it yet more and more the Word and Sacraments with the dispensations of which there go some motions of the Holy Ghost Nehem. 9.20 Thou gavest them also thy good Spirit to instruct and teach them O quench not his motions disobey not the sanctifying Spirit If this Grace hath taken hold of your hearts in any sort and you are affected with the offers of it you are bound to improve it the more Col. 3.3 For ye are dead vers 5. Mortifie therefore your members which are upon the earth you are dead by Vow and Covenant dead by Grace offered dead by Grace received Habitual mortification maketh way for actual Habitual mortification is when the heart is turned from sin so that it is turned against it Actual mortification consists in the resisting and suppressing its motions Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live Once more none are in such a dangerous condition as those who have begun the work and then give it over 2 Pet. 2.20 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning Those that fall from a common work make their condition more uncomfortable For real Believers the reign of sin is broken its strength and power much weakened by Grace but still it is working and stirring Gal. 5.17 The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would do Rom. 7.23 I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin that is in my members Therefore still you must take care of this work Means 1. Be sensible of the evil of sin When once we begin to make light of sin we lye ready for a temptation God doth not make little reckoning of sin Christs Death sheweth it Rom. 8 3. What the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Infants death sheweth it Rom. 5.14 Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression The punishment of the wicked sheweth it Rom. 2.9 Tribulation and anguish upon every soul of man that doth evil of the Jew first and also of the Gentile The smart of Gods children sheweth it Prov. 11.31 Behold the righteous shall be recompensed in the earth much more the wicked and the sinner 2. Earnestly resolve against it in the strength of Christ 1 Pet. 4.1 Forasmuch then as Christ hath suffereth 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 The mind is hereby fortified Christs dying ingageth them to it Christ hath suffered for it and we are bound to subdue the flesh and deny the pleasures of it 3. Seriously endeavour against it according to the advantages the Spirit giveth you a conscientious Attender on the Ordinances of God hath many motions and helps 2. To walk in newness of life or to express the likeness of Christs Ressurection The spiritual Resurrection is described 1. By the Cause of it Joh. 5.25 The â—our is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live In the spiritual sense that Power was already executed by him in raising sinners out of the grave of sin for he saith it now is It is the Voice of Christ awakens as Lazarus come forth Do not then delay do not say it is too soon Heb. 3.15 To day if ye will hear his voice harden not your hearts 2. The Nature of it as to the first Grace Eph. 5.14 Awake thou that sleepest arise from the dead and Christ shall give thee light awake as a man out
have some kind of remorse and trouble but they cannot help or free themselves 2. Observe that the Gospel looketh forward to the time to come It respecteth not what Believers have been before Conversion and turning to God but thenceforward they must forsake their sinful lusts and turn to God So 1 Pet. 4.2 That he no more should live the rest of his time in the flesh to the lusts of men but to the will of God Time is short work is great since it is not enough for a Christian to cut off one member but the whole body of sin must be destroyed and they have been too long dishonouring God and destroying their own Souls and cherishing divers lusts in themselves Therefore now they should more earnestly set about the mortifying of sin Now as this is an encouragement to those that have long been serving their base lusts and vile affections and been eminent in wickedness so it is an ingagement to them to double their diligence for the future to serve God by virtue of their deliverance by Christ Heb. 9.14 How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God Luke 1.74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the days of our life If the Gospel doth not look backward surely it looketh forward it obligeth us to be more assiduous and serious in the study of Holiness after Conversion that if it be possible they may restore the Lord to his honour reclaim those whom they have hardened in sin and get their own hearts more loosened from it since custom hath deeply rooted it in them 3. Observe the Apostle saith That we should not serve sin It is one thing to sin another thing to serve sin Though sin doth remain in the godly it doth not reign in them to serve sin is to yield willing obedience to it This may be done two ways First When men slavishly lye down in any habit and course of sin There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a way of sinning as David Psal. 139.24 See if there be any way of wickedness in me David would not be corrupt in any of his ways And again Psal. 119.29 Remove from me the way of lying Some are given to one sin some to another some covetous others sensual some proud others brutish there is some iniquity they regard in their hearts and make much of and indulge in themselves and so grow slaves to that imperious lust Now whatever good properties we have otherwise we must take heed of any one perverse habit or evil frame of spirit lest it hamper us and make fools of us and make us liable to be caught again after some shew of escape A beast escaped with an halter is easily caught again so this lust indulged will bring us into our old bondage Secondly When we willingly indulge any presumptuous acts For Joh. 8.34 He that committeth sin is the servant of sin If we allow our selves to commit any one gross sin we serve it Other sins steal into the Soul by degrees but these at once therefore we must take heed that we run not wilfully into these inordinacies and yet hope to escape the danger Secondly How all this must be improved by us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing this The word signifies 1. Knowledge 2. Consideration 3. Assent 1. Knowledge understand this This is of use here for ignorance of Christ and his Gospel is a great cause of sin whereas a sound knowledge produceth mortification Ignorance causeth men to become brutish 1 Pet. 1.14 Not fashioning your selves according to the former lusts in your ignorance 1 Cor. 15.34 Some have not the knowledge of God I speak this to your shame On the other side knowledge is an help to mortification provided it be found and such a knowledge both for matter and manner as it ought to be For matter that it be a thorough knowledge Eph. 4.20 21 22. But ye have not so learned Christ if so be that ye have heard him and been taught by him as the truth is in Jesus that ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts If men were thorougly instructed in the Christian Doctrine they could not so easily sin against God but a partial knowledge incourages our boldness in sinning For manner it must be lively 2 Pet. 2.20 If after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ. Joh. 8.32 And ye shall know the truth and the truth shall make ye free Jer. 31.19 After I was instructed I smote on my thigh I was ashamed yea even confounded because I did bear the reproach of my youth It is but a form of knowledge not the lively light of the Spirit which doth not break the power of our lusts 2. It may import Consideration and so knowing this is seriously considering this Many Truths lye by neglected unimproved for want of consideration and that is the cause of mens sins they consider not Gods benefits Isa. 1.3 The ox knows his owner and the ass his masters crib but Israel doth not know my people doth not consider nor his Judgments Job 34.27 They turned back from him and would not consider his ways that is made the reason of their sin they consider not his ways that is the ways of his Providence towards them and others If men did consider and ponder with themselves how hateful sin is to God with what severity he will punish it what obligations they have to the contrary it would much check the fervour of their lusts and they could not go on so quietly in a course of disobedience against God but they do not seriously consider what they are a doing Above all the Death of Christ should be considered by us as 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversations received by tradition from your fathers But with the precious blood of Christ as of a lamb without blemish and without spot If men would know that is ponder these things in their hearts and discourse with themselves Why was so great a price given for our Reconciliation but that sin might be destroyed and the great Make-bate between God and us removed out of the way 3. Knowing is often put for Assent For Faith is not a Doubting but a certain Knowledge And this enliveneth every Truth If you do believe that Christ came to take away every sin you have no reason to cherish it The Word worketh not till it be believed Heb. 4.2 To us was the Gospel preached as well as unto them but the word preached did not profit them not being mixed with faith in them that heard it But then it worketh
it is broken that it cannot with such strength bring forth the deeds of the body 2. By the continual and renewed influence of his grace He doth more and more weaken the power of sin Mich. 7.19 He will have compassion on us and subdue our iniquities 'T is Gods work Alas without this if we be left to our selves the more we resist sin the more it is irritated and encreased in us 3. God doth it by his word which is the great instrument which he useth to convey the power of his grace John 17.17 There we see the evil of sin and the danger of it are stirred up to resolve cry and pray against it and are told of the great remedy which is Christs death 4. He mortifieth us by his Providence as he taketh away the fuel and provision of our lusts and awakeneth us to a more earnest conflict with sin Out of love to our souls he crosseth our humours John 15.2 Every branch that beareth fruit he purgeth it that it may bring forth more fruit The Vine-dresser cutteth and pareth off the luxuriant and superfluous branches Isa. 27.9 By this therefore shall the iniquity of Jacob be purged and this is all the fruit to take away his sin Now all this is passive Mortification necessary to be observed by us that we may submit to Gods work and improve the impressions of his Word Spirit and Providence 2. Active Mortification is the constant endeavour of a renewed soul to subdue sin dwelling in us that we may be more at liberty to serve please and glorifie God 'T is a constant endeavour for in a leaking ship there is a continual use of the Pump Sin is a continual burden and clog to the new nature and 't is every days business to get rid of it we groan under it Rom. 7.24 and we must strive as well as groan the spirit or new nature lusteth against the flesh Gal. 5.17 not only by a disliking thought which may check actual motions of the flesh but also by a constant use of all holy means that we may get the mastery of it they are bound to dye unto sin therefore will not let it reign Rom 6.11 12. and the end of mortification is vivification or liberty towards God which the soul aspireth after more and more for we grow dead to sin that we may be alive to righteousness In short this work must be continued till we have gotten some power against our corruptions and it be weakened tho not subdued totally 2. There is a general and particular Mortification The general Mortification is The putting off the whole body of the sins of the flesh Col. 2.11 The particular Mortification is when we subdue or weaken this or that particular lust Psal. 18.23 I was also upright before him and kept my self from mine iniquity Now the rule is That the general Mortification must go before the particular otherwise all that we do is but stopping an hole in a ruinous fabrick that is ready to drop down upon our heads or to make much ado about a cut finger when we have a mortal disease upon us Besides particular Mortification dependeth on the general for till we be renewed by God how can we mortifie sin Col. 3.8 Put off all these anger wrath malice blasphemy filthy communication out of your mouths seeing ye have put off the old man with his deeds Seeing you have put off all corruption allow your selves to live in no one sin Alas to set against a particular sin before we set upon the whole body of sin 't is but to put a new patch upon a torn garment and so make the rent the worse or to cut off a branch or two while the root or trunk remaineth in full life and vigor and so sprouteth the more for cutting First look after the general work that sin be stabbed at the heart and then the particular branches and limbs of it dye by degrees 3. There is a double way of mortification Privative and Positive The one standeth in the cutting off the fuel and provisions of the flesh or those things by which sinful and corrupt nature is kept alive the other lieth in resistance and active endeavours against it as fire is put out either by withdrawing wood or combustible matter or pouring on water or an enemy is destroyed by starving or battel as Antigonus answered to a Captain that kept a Garison in a City subject to Rebellions and Mutinyings That he should not only fasten the clog but starve the dog meaning thereby that he should strengthen the garison and weaken the City Both these ways must Christians go to work in the business of mortification The one by shunning the occasions of sin and cutting off the provisions which feed the distemper in our Souls Rom. 13.14 Make no provision for the flesh to fulfil the lusts thereof When men entertain themselves with all sensual delights as if their business were to hearten the enemy to keep the flesh alive after they have undertaken its death in Baptism The other is using the means which tend to the subduing of it such as prayer 2 Cor. 12.8 For this thing I sought the Lord thrice Hearing the word John 15.3 Now are ye clean through the word which I have spoken to you And such like as on the one side we must not provide oyl to feed the flame so on the other there must be striving praying exercising our selves unto Godliness that grace may be strengthened in war against sin 4. There is a daylie and ordinary course of mortification and a solemn extraordinary setting about this work in special seasons The daily course is needful because sin is at continual work in our Hearts and as soon as a Christian neglects his Soul the effects do soon appear In this sense a Christian must die daylie that is to his sins and corruptions he must still watch and strive and get some advantage against them by every prayer he maketh to God every act of receiving the Lords Supper or hearing the word it is his constant task but there are certain seasons when he must solemnly set about this works as 1. When God maketh sin bitter by afflictions and we are threshed that our husk may fly of Affliction is a special time of dealing against sin Jer. 2.19 We must not hinder the working of Gods physick but further it rather exercise our selves under the rod Heb. 12.11 It yeildeth the peacable fruit of righteousness to them that are exercised thereby Use it to Gods ends and purposes the smartness of the rod should make sin more heteful to us 2. When you have some serious stirrings upon hearing the word or some new powerful consideration is given you to quicken your hatred against sin when a truth is born in with great light power and evidence upon the heart there is a Providence that goeth with Sermons many gracious opportunities are lost by our negligence certainly when the Waters are stirred it is good
in the world than he who hath God for his God Christ for his Saviour and the Spirit for his Comforter and Heaven for his portion Partly because there is so much help from God either he hath already obtained strength from God which he doth not improve or may obtain strength from God which he doth not seek after God prayed unto giveth deliverance or support Psal. 138.3 In the day when I cryed thou answerest me and strengthnedst me with strength in my soul And partly because of the mischiefs which follow this fainting There is a two-fold fainting first there is a fainting which causeth great trouble perplexity and dejection of spirit Heb. 12.3 Lest ye wax wears and faint in your minds Weariness is a lesser fainting an â—â—gher degree of deficiency in weariness the body requireth some rest or refreshment when the active power is weakned and the vital spirits and principles of motion dulled But in fainting the vital power is contracted and retireth and leaveth the outward parts lifeless and sensless When a man is wearied his strength is abated but when he fainteth he is quite spent These things by a metaphor are applyed to the soul or mind A man is wearied when the fortitude of his mind or his spiritual strength is broken or beginneth to abate or his soul sets uneasie under sufferings but when he sinketh under the burden of grievous tedious and long afflictions then he is said to faint The reasons or grounds of his comfort are quite spent Now this is a great evil in a child of God for the spirit of a man or that natural courage that is in a reasonable Creature will go far as to the sustaining of foreign evils Prov. 18.14 The spirit of a man will sustain his infirmity And 't is supposed of a Christian that his spirit is â—ound and whole being possessed of the love of God and therefore though his natural courage be spent which goeth on probabilities yet his faith and hope should not be spent which goeth on certainties nor be overmuch perplexed about worldly troubles as if his mercy were clean gone or his promise would fail therefore a Christian should strive against this Psal. 77.7 8 9 10. Will the Lord cast off for ever Will he be favourable no more Is his mercy clean gone for ever Doth his promise fail for evermore Hath God forgotten to be gracious Hath he in anger shut up his tender mercies And I said this is my infirmity but I will remember the years of the right hand of the Most High 2. There is a fainting which causeth dejâ—ction and falling off from God Surely this worse becometh the children of God Revel 2.3 Thou hast born and hast patience and hast laboured and hast not fainted This maketh us cast off our profession and practice of godliness and so cuts us off from all hope of reward Gal. 6.9 Ye shall reap in due time if ye faint not 'T is not taken there for some weariness or remisness or perplexity which may befall Gods children but a total defection When troubles discourage us in our duty 't is a step towards it and tendeth to Apostacy which Christians should prevent in time Heb. 12.12 13. Wherefore lift up the hands which hang down and the feeble knees and make straight paths for your feet less that which is lame â—e turned out of the way We often begin to faint and lag in Heavens way being wearied and vexed with the oppositions of the carnal world reproaching threatning and persecuting us but when we begin to waver we should look to it betimes and rouze up our selves that we may resolve to go and finish our race and not lose the benefit of our former labours and sufferings 2. Consideration That in his weakness if be we left to our selves we cannot support our selves This appeareth partly because they that have but a light Tincture of the spirit give up at the first assault Matt. 13.21 When tribulation ariseth because of the word by and by he is offended Offers of pardon of sins and eternal life affect them for a while and ingage them in the profession of godliness but when once it cometh to prove a costly business they give it over presently and partly because the most resolved if not duly possessed with a sense of their own weakness soon miscarry if not in whole yet in part witness Peter Matth. 26.33 34 35. Christ had warned them that such afflictions should come as the stoutest should stumble at them and fall for a time but Peter being conscious to himself of his own sincerity could not believe such weakness to be in him but God will soon confute confidence in our own strength as the event of his fearful fall did evidently declare partly because they that seem to be most fortified not only by Resolution but strong Reasons may yet overlook them in a time of Temptation As Eliphaz told Job Chap. 4.3 4 5. Behold thou hast instructed many and hast strengthened the weak hands thy words have upholden him that was falling and thou hast strengthened the seeble knees But now it is come upon thee and thou faintest it toucheth thee and thou art troubled 'T is one thing to give counsel and another to practice it and there is a great deal of difference between tryal apprehended by our Judgement and felt by our sense John 12.27 Now is my soul troubled and what shall I say Father save me from this hour but for this cause came I to this hour When well we easily give counsel to the sick They that stand on shore may direct others when strugling with a Tempest And besides we know many things habitually which we cannot actually bring to remembrance being overcome with the sense of present evils and grace that seemeth strong out of tryal is found weak in tryal and faileth when we should most act it and partly because those that do not wholly despond but are yet wrestling are plainly convinced that they cannot conquer by their own strength Jer. 8.18 When I would comfort my self against my sorrow my heart fainteth within me The tediousness of present pressures doth so invade their spirits that they find themselves much too weak to grapple with their troubles They assay to do it but find it too hard for them Now after all these experiences of the Saints Where is the man that will venture in his own strength to compose his spirit and overcome his own infirmities 3. That when we cannot support our selves through our weakness the spirit helpeth us We speak not of the necessity of the holy spirit to our regeneration but confirmation After grace received worldly things set near and close to us and the love of them is not so quite extinct in us but that they have too great a command over our inclinations and affections that we cannot overcome our infirmities without the assistance of grace which Christ dispenseth by his spirit And 't is not enough for us
Lord for all shall know me from the least to the greatest for I will be merciful to their unrighteousness and their sins and their iniquities I will remember no more 'T is fit Gods turn should be served before ours that we should be willing to return to our obedience before we have our discharge 3. The next step is and whom he justified them he also glorified But you will say Doth the Apostle in the several links of the Golden Chain omit Sanctification I Answer No 'T is included as to the beginning in vocation as to the continuance and further degree 't is included in glorification this therefore is the order God doth first regenerate that he may pardon and he pardoneth that he may further sanctifie and so make us everlastingly happy now Regeneration is included in vocation for his calling us is all one with his begetting us by the word of truth James 1.18 But his further sanctifying which is consequent to justification is implied in the word glorified as grace is glory begun so glorification is sanctification consummate and compleated 2 Cor. 1.22 Who hath sealed us and given us the earnest of the spirit in our hearts which is centessima pars Here our happiness standeth in loving God and being beloved of him there in the most perfect act of love and reception of his benefits this love is here inkinddled by faith there by vision here so far like God that sin is mortified there nullified 4. Those that are sanctified are glorified in part There are fully glorified the Apostle speaketh of it as past he will certainly and infallibly glorifie them as if they were in Heaven already Hath eternal life John 5.24 Hath it in the promise hath it in the pledg the gift of the sanctifying spirit we have small beginnings and earnests and fore-tasts of everlasting blessedness in this life by faith we may foresee what God will be for ever to his Saints now by being sanctified we are put into a capacity of eternal life Without holiness we cannot see God Heb. 12.14 But holiness maketh us more fit and as it is increased in us so we are nearer to Glory and are more suited to it 1. VSE is information It informeth us of divers truths necessary to be observed by us 1. In all this order and chain of causes there is no mention of merits But all is ascribed to grace and Gods free favour chusing calling justifying sanctifying glorifying us from the first step to the last 't is all grace our best works are excluded from having any meritorious influence upon it Rom. 9.11 Before the children had done either good or evil it was said Jacob have I loved and Esau have I hated that the purpose of God according to election might stand Mark there was a voluntas and voluntas miserendi 2 Tim. 1.9 Not according to works but according to his purpose and grace which was given us in Christ before the world began Works are still excluded as they stand in opposition to Gods free mercy and goodness 't is a free act of his disposing to which only God was induced by his own love 2. That predestination is most free not depending upon foreseen works and faith We are chosen to faith and holiness but not for it the Scripture saith to Faith 2 Thes. 2.13 Because God hath from the beginning of the world chosen you to salvation through sanctification of the spirit and belief of the truth And to Holiness Eph. 1.4 According as he hath chosen us in him before the world that we should be holy But we are not chosen because we believed and were holy or because God did foresee it but that we might believe and be holy Faith and Holiness are only fruits and effects of Gods Grace in us there was no foreseen cause in us to move God to bestow it upon us 3. That predestination to glory doth not exclude the means by which 't is brought about Such as Christs Gospel Ministry Faith Holiness the Cross No A conditional dispensation is subordinate to an absolute decree God hath predestinated will yet call before he will justifie God giveth the condition taketh away the heart of Stone worketh Faith and Holiness in us Gods purpose is that such and such shall be called and saved by faith in Christ now this maketh an absolute connection between faith and salvation now the elect till they are called and do believe know nothing of this but 't is their duty to fulfil the condition 4. The greatness of our obligation to God Here are the several steps and degrees whereby his eternal love descendeth to his chosen or the several acts and effects by which he bringeth them to their purposed blessedness and do all infer a new obligation that he was pleased to chuse us who were equally involved in misery with others and call us with an holy calling passing by thousands and ten thousands in outward respects much before us and justifie us freely by his grace forgiving us so many offences and bestowed upon us the gift of the sanctifying spirit by which we are regenerated and fitted for everlasting glory see here the great love of God Gods love in time cannot be valued enough but Gods love before all time should never be forgotten by you there you have the rise and fountain of all the benefits done unto us this was ancient love before we or the world had a being 't was the design God travelled with from all eternity and who are we that the thoughts of God should so long be taken up about us 'T is love managed with wisdom and counsel his heart is set upon it to do us good those benefits came not by chance but were fore-layed and fore-ordained by God if one do us a kindness that lyeth in his way and when opportunity doth fairly invite him he is friendly to us but when he studieth to do us good we know his heart is towards us God sets all his Wisdom and Grace awork this was a feast long in preparing that it might be the more full and ample and all things be ready if we be ready and our remedy at hand before our misery took effect this is a distinguishing love differencing us from others all along by chusing calling justifying glorifying that one should be taken and the other left 5. The blessedness of a Christian they are predestinated called justified and glorified all which are special grounds of comfort and patience under the cross what ever may befal a Christian in this world God hath predestinated and singled us to be objects of his grace and instruments of his glory in this world and to be conformed to the image of his Son v. 29. And we can fare no worse than Christ did and that the Lord should call us in due time out of the corrupt and miserable state of mankind to the Faith of Christ and shall not we suffer for it And then justifie us and free us from the
that was required of Christ Now Christ was obedient to death Phil. 2.7 Many may sustain some reproaches for Christs sake make some small losses sacrifice their weaker lusts hoping to satisfie God thereby as Saul destroyed the weaker cattel of Amalek at Gods command but reserved the fattest No life and all must be laid at Christs feet 4. Thus to be prepared for death should be the great care of a Christian and many Considerations are necessary to press this 1. That God is Lord of life and will dispose of it at his pleasure He that gave life is the Lord of it for he hath the free disposal of his own gift to continue it or take it back as he shall think fit 't is a mercy that God only and properly hath potestatem vitae necis the power of life and death 't is not in the power of enemies to take it away at their pleasure for the soveraign disposal of his creature is in Gods hand Matth. 10.29 A sparrow cannot fall upon the ground without our heavenly Father 'T is not in the power of your own hands for you cannot make one hair black or white you are not Lords of your lives but guardians Well then 't is in the power of God alone and shall not he dispose of his own and do with it what he pleaseth 2. Many of the lives of birds and beasts go for us daily and we would be troubled if we should be retrenched of this liberty when our necessities require it and hath not God a greater right and power over us than we have over the birds and beasts His right is original ours by grant and free-gift his power is absolute ours limited for the good man is not cruel to his beast and we sin when we destroy them in wantonness and sacrifice them to our lusts we are to give an account of our selves and all the creatures which we possess but God giveth no account of his matters now if we count it no cruelty to take the life of the creatures why should we think of God as cruel and despising the life of his creatures because he requireth them to lay down their lives upon just and convenient reasons There is a greater distance between us and God than between us and the meanest worm 3. If you deny him your life he can snatch it from you in fury and take it whether you will or no if you sin to escape suffering◠you leap into hell to escape a little pain upon earth Luke 12.4 5. And I say unto you my friends be not afraid of them that can kill the body and after that have no more that they can do But I will forewarn you whom ye shall fear fear him which after he hath killed hath power to cast into hell yea I say unto you fear him Men may by Gods permission kill the body but God can cast body and soul into hell fire you think 't is a fearful thing to fall in to the hands of men it is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.31 a fearful thing to fall into the hands of the living God The carriage of your very enemies should awaken your faith why should you fear them more than they are afraid of God In persecuting they run the hazzard of the Wrath of God in suffering persecution you run the hazzard of the wrath of men your fear justifieth their boldness if you be afraid of men they may as well contemn God they run upon the greater difficulties and you by complying with them incur greater misery than you avoid 4. If the less be countervailed by a greater gain you have no reason to stick at it In the general 'T is gain to a believer to die Phil. 1.21 For to me to live is Christ and to die is gain and 2 Cor. 5.1 For we know that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternal in the heavens Much more to a Martyr God is able to make it up Mark 10.29 30. Verily I say unto you there is no man that hath left house or brethren or sisters or father or mother or wife and children or lands for my sake and the gospel but he shall receive an hundred-fold now in this time and in the world to come life eternal When he calls for you to come home to him by a persecutors hand you have death abundantly recompensed Therefore you may die with the greater confidence and joy 't is not an ordinary place is reserved for you in heaven the promise is certain and your dying upon this occasion maketh your claim sure 2. The absoluteness of their conquest and victory We are more than conquerors But there seemeth to be a contradiction between the two branches the greatness of the tryal and the absoluteness of their conquest they are killed all the day long how then are they conquerors and more than conquerors Answer 1. Some refer it to the kind of the conquest they have a nobler victory than if they conquered them by the sword The conquest of faith is more then a conquest gotten by a Temporal force and the power of the long sword 1 John 5.4 5. For whosoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Who is he that overcometh the world but he that believeth that Jesus is the Son of God 2. Others to the degree of victory 1. 'T is a conquest when we keep what we have as Job 1.22 In all this Job sinned not nor charged God foolishly They are conquerors under trouble who are kept free from sin and provocation in the hour of tryal they stand their ground how ever assaulted their bow abideth in its strength Gen. 48.24 2. 'T is more than a conquest when we gain by it That is first when graces are strengthened that is a greater spirit of faith cometh upon them 2 Cor. 4.13 We having the same spirit of faith according as it is written I believed and therefore have I spoken we also believe and therefore speak Their love is more fervent as fountain-water is hottest in coldest weather usually Matth. 24.12 The love of many shall wax cold but when their love groweth hotter and their zeal for God is so great that the minds of persecutors are daunted then they are more than conquerors Secondly When experiences are inlarged and they have a fresher and more lively sense of Gods love to them Rom. 5.5 Because the love of God is shed abroad in our hearts by the Holy Ghost given unto us 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 So one in prison said Se divinas Martyrum consolationes sensisse When they are more secured in the love of God Thirdly Their reward
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
John 10.28 29. This is the great security of the Fold that they are under the power of so careful and so able a Shepherd This Almighty power of God and Christ doth mightily fortifie us against all temptations we meet with in the way to Heaven 6. This right accrueth to believers by virtue of their interest in Christ 1 Cor. 3.22 23. All things are yours whether Paul or Apollos or Cephas or the world or life or death or things present or to come all are yours and you are Christs and Christ is Gods All things are theirs wherein they are concerned if not in possession yet in reduction or final use Friends Enemies Ordinances Providences all conditions Life Death If you resolve firmly to obey Christ and adhere to him you need not fear any thing Now upon these grounds a Christian may conclude that nothing shall separate him from the love of God which is in Christ Jesus our Lord. 4. That we ought firmly to be perswaded of this here I shall shew you how this perswasion is bred in us 1. By the word of the Gospel discovering to us the whole mystery of our Redemption by Christ with all the consequent benefits There all Gods merciful designs for the justifying sanctifying and glorifying the creature are manifested to us as matter of our faith Acts 19.8 And perswading the things concerning the kingdom of God The Doctrine and end of his Ministry was to perswade men of the necessity of coming out of their lapsed estate and the power of the Devil and to put themselves under the government of the King whom God hath set upon his holy hill of Sion that he may defend them against the Devil the World and the Flesh and at length bring them to everlasting happiness Again Acts 28.23 And he expounded and testified the kingdom of God perswading them concerning Jesus c. Assuring them of his sufficiency to save them Now this they did partly by shewing the danger of the contrary 2 Cor. 5.11 Knowing therefore the terror of the Lord we perswade men and partly by shewing the grace and readiness of God to own them in all troubles Acts 13.43 Perswading them to continue in the grace of God And if men do quarrel at this dispensation they will not be edified by any other be it never so extraordinary Luke 16.31 Neither will they be perswaded though one should rise from the dead There is more reason to perswade the Scriptures are true than if a message were brought to us by a vision or apparition which would not induce us to quit our sinful habits and customs Now this is the means when we receive it and are perswaded of it 2. By the Spirit 1 Cor. 2.12 Now we have not received the spirit of the world but the spirit which is of God that we may know the things that are freely given us of God The spirit of God is necessary that we may believe the Doctrine of the Gospel and cure our worldly and sensual inclinations for who else will be brought to forsake the things which he seeth and loveth for a God and a Glory which he never saw 3. By faith which is a perswasion of the truth of such things as God hath revealed because God hath revealed them 1 John 4.16 And we have known and believed the love which God hath to us 'T is matter of faith to believe the love and care of God over his people 4. Experience The perswasion with application increaseth our confidence His love to us in particular is known by what he hath wrought in us and for us and this increaseth our perswasion and breedeth in us a holy confidence 2 Cor. 1.10 Who hath delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us 2 Tim. 4.17 18. Notwithstanding the Lord stood with me and strengthned me and I was delivered out of the mouth of the Lyon and the Lord shall deliver me from every evil work In this perswasion confirmed seasoned experienced Christians do continue who have not only a true faith in Christ and a settled love to him but such as maketh up an evidence in their conscience of their sincerity and giveth an undoubted perswasion of his love to them 1. They are such as are rooted and grounded in faith The full comfort of Christianity is reserved for such as are described by the Apostle Col. 1.23 If ye continue in the faith grounded and settled and be not moved away from the hope of the Gospel There is an initial faith which may wither as the grace of the second and third ground and there is a rooted faith which will be supported and maintained in the good and honest heart Therefore 't is not sufficient once to assent to the truth of the Gospel in our understandings or imbrace the good things offered to us by our will and affections but we must be rooted and grounded in the faith Fluctuating opinion without a well-grounded perswasion will not serve the turn Some slight desires and affections to blessedness to come will not maintain us against the several blasts of so many temptations as we meet with but we must get a faith that will make us indifferent to all worldly things heighth or depth life or death The sound world-conquering faith will only give us safety and I am sure will only give us comfort 1 John 5.4 For whosoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Such a sound belief of blessedness to come maketh us dead to the present world 2. Such as are rooted and grounded in love A taste may fail Heb. 6.3 4. A slender insufficient touch of the love of God upon the soul will not break the force of opposite inclinations and temptations Eph. 3.17 18 19. That ye being rooted and grounded in love may be able with all saints to comprehend what is the breadth and length and depth and heigth and know the love of Christ which passeth knowledge A sincere love doth so fasten us to Christ that no temptation is able to shake us or unloose us for they are acquainted more and more with Christs love and admire it are ravished by it feel the effects of it The breadth noteth the great blessings we have by it or the ample priviledges of the New Covenant The length the duration of it from one eternity to another The depth of it his profound condescention fetching us out of Hell its self by a painful cursed and ignominious death The heigth as it raised us up to the glory of Heaven and that everlasting blessedness Now none are said to comprehend this but those that are rooted and grounded in love that is to comprehend them to their comfort and joy to comprehend it to their conquest and victory over temptations to comprehend it as their triumph and confidence None but those whose hearts are filled with the love of God and
about our interest Thirdly What reasons there are why we should attend upon this work with all diligence that we may come to a full confidence 1. What are the qualifications of those who shall have this Blessed Estate 'T is the most Important Question which we can put to our Souls Psal. 24. Who shall ascend into the hill of the Lord And who shall stand in his Holy Place Who shall be admitted into the place of his special residence I anwer 1. Sometimes they are described by their faith in Christ As Joh. 11.25 26. He that believeth and liveth in me though he were dead yet shall he live and whosoever liveth and believeth in me shall never dye or not dye for ever as the word may be rendred The true believer that so believeth in Christ that he liveth in him that is who hath accepted of Gods Covenant and is become Christs disciple observing his strict spiritual laws and running all hazards for his sake united to Christ so as to live in him Bodily death shall not extinguish the life which is begun and maintained by faith in Christ Joh. 6.40 This is the will of him that sent me that every one that seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day This is Gods express will The poor sinner needeth not doubt of it if you do see the Son and believe on him that is see him and know him Spiritually see him in the light of the Spirit Heretofore men saw him bodily and had no benefit And now many see him in the Common report and Tradition by the light of humane credulity that have no benefit by him But those that see him in the Promise have a Right and Title that see him so as to see beauty in him that they can trample upon all things as Dung and Dross renounce themselves and all worldly and fleshly lusts and flee to him as their All-sufficient Saviour and can venture their Souls in his hand and give up themselves to keep his Commandments and abide in his Love In short those who so believe in him as to live in him and to him 2dly They are described to be new Creatures or the sanctified Joh. 3.3 5. Except a man be born again he cannot see the Kingdom of God And again v. 5. Cannot enter into the Kingdom of God Heaven is the Inheritance of Saints Col. 1.12 Giving thanks unto the Father which hath made us meet to be partakers of the Inheritance of the Saints in light And Acts 26.18 That they may receive Forgiveness of Sin and Inheritance among them which are Sanctified by Faith that is in me Heb. 10.14 By one offering he hath perfected for ever them that are Sanctified No unclean thing shall enter there If thou hast the Heavenly Birth will he deprive thee of thy Birth-right to which he himself begot thee of incorruptible seed 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 If Holy he will place thee among his Holy ones These are the Terms to which we must unalterably stand If we be not born again it is but self flattery that filleth us with vain conceits like the Mad-man in Athens who Challenged all the ships which came into the harbour to be his own 3dly They are described by their Heavenly mind affections and conversations Mat. 6.19.20 21. They who make it their work to lay up treasure in Heaven have chosen Heaven for their Portion That seek it in the first place Matth. 6.33 That groan long wait for it In the verses next the Text whose conversation is in Heaven Phil. 3.20 Deus nihil facit frustra If he hath given thee an Heavenly mind and affections he will give thee Heaven its self He would not stir up these desires in vain set his servants a longing after that which he never meaneth to give them or bestow upon them when there is a suitableness between the person and the state when our affections are weaned from the world and set upon Heavenly things This House is fitted for us if we are fitted for it Rom. 9.23 That he might make known the riches of his Glory on the Vessels of Mercy which he had afore prepared unto Glory There is a meetness Col. 1.12 Assoon as we are new born and do believe in Christ we have a Right and Title In short If your whole lives be a continual motion and nearer approach towards this state of rest 4thly They are described by their fruitfulness in good works and acts of self denying obedience Matth. 25.34 35. c. 1 Tim. 6.18 19. That they do good that they be rich in goodworks ready to distribâ—te willing to Communicate laying up in store for themselves a good Foundation against the time to come that they may lay hold on eternal life 1 Joh. 3.19 Hereby we know that we are of the Truth and shall assure our Hearts before him Hereby By what If we love not in word and tongue only but in deed and in Truth Heaven is esteemed but a fancy to them that men will venture nothing for the hopes of it What have you done to shew your thankfulness for so great a mercy tendred to you A Religion that costs nothing is worth nothing I am sure it will yield you no comfort and hope good words are not dear and a Cold profession costs little or nothing Do you think Religion lyeth only in Hearing Sermons or a few Cursory Prayers or drowsy Devotions We should mind those things about which we shall be questioned at the day of Judgment have you visited have you cloathed owned the Servants of God when the Laws frown upon them comforted them in their distresses Wherein really have you denyed your selves for the hope of Glory 2dly The several dispositions and perswasions in point of certainty as to their Interest in this state of Blessedness To some 't is but a bare possibility To others there is a probability A third sort have gotten so far as a Conditional certainty Others have an actual certainty or firm perswasion of their Interest 1. To some the hope of Heaven is but a bare possibility As to the careless Christian who is yet intangled in his lusts but God continueth to him the offer of Salvation by Christ. These may be saved if they will accept this offer 'T is impossible in the state wherein they are but their Hearts may be changed by the Lords grace Mark 10.27 With men it is impossible but not with God for with God all things are possible He can make the filthy Heart to become Clean and Holy the sensual Heart to become Spiritual and Heavenly There are many bars in the way but grace can break through and remove them 'T is night with them for the present but we cannot say it
hope in us John 20.31 These things are written that ye might believe that Jesus is the Christ the Son of God and that believing ye might have eternal life in his name All that is written in the Gospel is to establish Faith in Christ as the Messiah and that in order to eternal life The whole sum of the Christian Religion is That God hath chosen us to Salvation through Sanctification of the Spirit and belief of the Truth whereunto he hath called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ 2 Thess. 2.13 14. All the parts of Religion harmoniously concur to establish this hope The whole Covenant of God implyeth it A Covenant is a transaction of God as the Soveraign with his Subjects and consists of Precepts and Laws invested with the Sanction of Promises and Threatnings His Commands all of them imply such an estate Some express it All imply it For they are work propounded to us in order to wages or a reward to be given and 't is not fit we should have wages before our work be over Some express it as John 6.27 Labour not for the meat which perisheth but for that meat which endureth unto everlasting life c. and Mat. 6.19 20. we are commanded not to lay up Treasures upon Earth but in Heaven c. And Luke 13.24 Strive to enter in c. And if there were no such estate all these Laws were in vain and would the wise and faithful God give us Laws in vain his Threatnings would be but a vain Scare-crow if there were not a world to come his promises but flatter us with a lye All the Doctrines concerning Christ point out such an eternal condition to us whether they concern his Person or Estates His coming from Heaven the place of Souls his going thither again or sitting down on the right hand of God and then his coming to Judgment Wherefore was Christ apparelled with our flesh But that we might be cloathed with his glory if Christ were in the Womb why not we in Heaven 'T is more credible to believe a Creature in Heaven than a God in the Grave Therefore he came into the world to purchase a right for us and he went to Heaven again to plead prosecute and apply that right Rom. 5.10 He is gone thither with the names of the Tribes on his Breast and Shoulders Heb. 9.12 All the benefits of Christ tend to this Justification Our release from the curse that we may be capable of life Rom. 5.18 Sanctification to prepare fit us for it and to begin this life in us for he that hath the Son hath life 1 John 5.12 All ordinances The word Isa. 55.3 Hear and your Souls shall live The Supper Luke 22.20 all Graces Faith to see it 1 Pet. 1.9 Receiving the end of your Faith even the Salvation of your Souls Love to desire it hope to wait for it The comforts of the Spirit to give us a tast of it So that this is the great object of Faith and to which all the rest tend 2dly The believing of this constituteth a main difference between the Animal and Spiritual life by which the world of mankind are distinguished The Animal life is that which is supported by the comforts and delights of the present world such as Lands Honours Pleasures Riches and when these are out of sight they are at loss and utterly dismayed But the Spiritual and Divine life is supported by the comforts and delights of the world to come by reflecting upon everlasting happiness and the glory and blessedness we shall injoy there as in the verses before the Text in the close of the former Chapter when we believe these things another kind of Spirit cometh upon a man and hath such a life and strength derived into his heart that he can bear up with joy and courage when the outward and Animal life is exposed to the greatest difficulties and decays because he is a man of another world And therefore we are said to live by Faith because we apprehend those great and glorious things which are kept for us in Heaven 2 Cor. 413 14. We having the same Spirit of Faith according as 't is written I believed and therefore have I spoken We also believe and therefore speak knowing that he which raised up the Lord Jesus shall raise up us also by Jesus and shall present us with you Oh 't is a mighty thing to have a Spirit of Faith in the lowest condition such an one can hold up his head and avouch his hopes He can own Christ how dear soever it cost him None are of such a Noble and Divine Spirit as they Without it a man that wholly loveth the Animal life is but a wiser sort of Beast Not only the Sensualist or the Covetous but even the Ambitious who aspire after Crowns and Kingdoms and great Fame by their Gallantry and Noble Exploits are but poor base Spirits in comparison of those in whose Breasts the sparks of this Heavenly fire do ever burn and carry them out in the zealous pursuit of the world to come 3dly We need press this sound belief of the world to come Because whatever men pretend eternal life is little believed in the World The most part of those men who live in the common light of Christianity are purblind and cannot see afar of or look beyond the Grave Gods own Children have too cold and doubtful thoughts of this estate not such a lively clear and firm persuasion of things to come but that it needeth to be increased more and more The Apostle prayeth for the converted Ephesians That the God of our Lord Jesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledge of him the eyes of your understanding being enlightned that ye may know what is the hope of his Calling c. Eph. 1.17 18. That is more clearly see and more firmly believe those good things which they should injoy in Heaven Alas we are so taken up with trifles and childish toys that our Faith is very weak about these excellent Blessings The evidences that 't is little believed are these 1. Because we are far more swayed with the promises of small temporal advantages than we are with the promise of eternal life The Blessings we expect in the other world are far more excellent and more glorious in their nature and certain in their duration yet they have less influence upon us than poor paltry perishing vanities What should be the reason I Answ. When a thing of less weight weigheth down a greater we judge then the ballances are not equal The Soul doubteth of things to come but readily closeth with things present Who would prefer a Cottage before a Palace A Lease for an year before an Inheritance There is no comparison between the things themselves but we are not equally persuaded of things to come and things in hand and of a present
Crowned Now under his Tryal then he hath his recompence He seeth the vanity and emptiness of the things of this Life and also by the Eye of Faith the excellency and Glory of the Life to come 4thly From a just value and esteem of that better Life For here he compareth the one with the other and sheweth the preference of the one before the other to be the true reason of the Saints groaning comparing the emptiness of things below with the fulness of things above The baseness of Earthly things with the Glory of Heavenly things The miseries of this Life with the happiness of that Life make them willing of the exchange only they reserve the good pleasure of God If God hath no more work for them to do they are ready A Christian liveth and dyeth at the Lords will and pleasure For he hath resigned himself to him Lord if I have done my work if I may no longer be necessary to thy people I am willing and ready Well then you see how these desires and groans of the Saints are to be understood they do not simply desire Death but desire Glory not to be unclothed but clothed They submit to Death when the time is come and God hath no more work for them to do in the world yea they are glad of it as Jacobs Spirit revived when he saw the wagons which Joseph sent to carry him into Aegypt Death is the Chariot to carry you to Christ therefore it should not be unwelcome to us Christ was willing to come down to us though it were to meet with shame pain Why should we be so loth to return to him 3d. Point is That in the other world Mortality is swallowed up of Life 1. To open the meaning of this expression swallowed up 'T is not swallowed up as a gulf or fire swalloweth up that which is cast into it No But as Theodoret well expresseth it as darkness is swallowed up by light or as perfection swalloweth up imperfection or as the rude draught is swallowed up by the perfecting of the picture as child-hood by man-hood c. Such a perfective alteration is there of our state 2dly To shew you what kind of Life this is 1. 'T is an Eternal Life there you live and never dye You need not be perplexed with any thoughts and fears of change The Soul shall no more slit out of the Body and the Body its self shall remain in an Eternal spring of youth There was a way out of our Earthly Paradise but none that ever we could find in again But in our Eternal Paradise there is away in but no way out again Luc. 16.26 They that would pass from hence to you cannot Upon supposal they would they cannot Gods grant will never be reversed 2dly This Life is Life indeed for it is a Blessed Life always spent in the presence of God The Fountain of all Blessedness and we ever love him and are ever Beloved by him 1 Thes. 4.17 Not an hour nor a minute absent from God praising and lauding him for evermore 3dly This Life is a Glorious Life The sight is Glorious there we shall see God Face to Face 1 Cor 13.12 The place is Glorious 2 Cor. 12.4 The upper Paradise The company is Glorious all the Glorified Saints and Angels Heb. 12.22 23. Our Souls and Bodies Glorious Phil. 3.21 Our daily exercise shall be Glorious for we shall always praise God without any vain thoughts or distraction or worldly incumbrances or weariness of the Flesh. 4thly 'T is a joyful Life Enter into thy Masters Joy Matth. 25.21 And Psal. 16.11 Thou wilt shew me the path of Life in thy presence there is fulness of joy and at thy right hand pleasures for evermore the pleasures of the world are poor empty things suddenly pass away as a dream but these remain for ever and are full and unmixed There is continual matter of rejoicing none of sorrow 5thly 'T is a most-Holy pure and perfect Life The Body shall be united to a Soul fully sanctified from which it shall never again be separated and both together shall be the Eternal Temple of the Holy-Ghost And the whole man shall be firmly established in Righteousness and Holiness never to sin never to be in danger to sin again Well then we learn two things hence 1. That when a Christian dyeth he is not extinguished He is but unclothed and his mortality is swallowed up of Life That which we call Death 't is but a dissolution not a destruction A separating of the Soul from the Body for a while Neither Soul nor Body is Annihilated 'T is a Journey to a better world called also a sleep in Scripture The Death of the Beasts is not called a sleep Your flesh resteth in hope Psal. 16.10 While the Soul injoyeth God Christ is the guardian of your dust and must see it forth coming at the last day which is a comfort to us in a dying hour a Christian can see Life in Death when his friends about him are waiting for the last gaspe he is waiting for Eternity when they are crying out Oh he dyeth Yet he can say Yet I know that my Redeemer liveth and with these Eyes shall I see him at the last day 2dly It may quicken us to a contempt of this Life and a desire of that which is Eternal Mortality is the disgrace of all sublunary comforts and the present Life is of little value were it not for the reference it hath to God and Eternity Because we must soon lay it down But then we shall be for ever with our Saviour and behold his Glory injoy the clear vision of God and be ravished with his beauty and be filled with Eternal joy and delights and be secure of our Eternal Blessedness all Tears shall be wiped from our Faces and we shall never sorrow any more No evil that can be feared shall come near us all good shall abound there the light of Gods Eternal favour shall shine upon us in its full strength and the streams of Eternal goodness shall ever flow from God and the Lamb. These things we believe now but the injoyment will exceed all that man can conceive The Fourth Proposition is That in this life we shall be clothed again with our Bodies and our Bodies with Everlasting Glory For therefore the Saints would not be wholly unclothed but clothed upon And the expression of mortality being swallowed up of Life doth mainly concern the Body that is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul is an immortal being Now the reasons are these 1. The man cannot be compleatly happy till the Body be raised again The Soul alone doth not constitute Humane Nature or that being which may be called man The Body doth essentially concur to the constitution of man as well as the Soul Therefore the Soul though it be a Spirit and can live apart yet it was not made to live apart for ever but to live in the
1. Cor. 2.12 But we have not received the Spirit of the World but the Spirit which is of God that we might know the things that are freely given to us of God If I have this I am safe the carnal cannot say so they have no earnest 2. By way of effectual influence The Spirit is given as an earnest of Blessedness to come and causeth all the motions and inclinations of the Soul to tend that way in the heart he is as a Spirit that came from Heaven exciting the Soul to look and long for and prepare for that Happy Estate The Life of grace begun and maintained by the Spirit in our hearts wholly tendeth to this to carry up our hearts thither The Spirit mortifieth the earthly and sensual disposition Rom. 8.13 But raiseth in us hopes desires and endeavours after the other World Phil. 3.20 But our Conversation is in Heaven Inclineth us to drive on a trade for another Countrey and another World yea our very confidence is wrought by him and increased by his influence The Devil the World and the Flesh do continually assault it but the Spirit maintaineth it Therefore the more of his Spirit the more confident 'T is his work within us to promote it and to maintain it This cometh of the Spirit of God He causes us to live in Peace and Hope and Joy and die in Hope and Peace and Joy 3dly By way of gracious improvement on our part For if God giveth the Spirit as an earnest we must make use of him as an earnest The Spirit and grace of Christ is not only given us to subdue corruption to carry us on delightfully to converse with God but as an earnest that we may live in hope but we may reason within our selves God hath not only offered me this happiness when I had no thought of it but followed me with incessant importunity till my anxious Soul was troubled began to make a business of it By the secret drawings of his Spirit he inclined my heart to choose him for my portion since given me the comfort of the pardon of my sins bound up my broken heart visited me in Ordinances supported me in troubles helped me in Temptations his Spirit still liveth dwelleth and worketh in you therefore I am confident and wait on him 2 Cor. 1.20 21. For all the promises of God are yea and Amen in Christ Jesus to the Glory of God by us Now he that hath established us with you and hath anointed us is God Who hath also sealed us and given us the earnest of the Spirit in our hearts 1. Use is to shew us that true confidence is not a devout sloath or idle expectation but breedeth in us a noble choice excellent Spirit maketh us vigorous in our duty watchful against sin patient under the cross longing and breathing after more of God and hastening our preparation for the injoyment of him 2. Vse to put us upon Self-reflection 2. Have we the earnest of the Spirit His comforts are not so sure an evidence as his sanctifying influence Are our hearts changed God giveth earnest before he giveth Heaven 2. Do we improve it to an Holy confidence such as sheweth it self in diligence 1 Cor. 15.58 Wherefore my Beloved Brethren be ye stedfast unmoveable always abounding in the work of the Lord. And courage 1 Phil. 28. And in nothing terrifyed by your adversaries which is to them an evident token of perdition but to you of Salvation and that of God A Spirit of courage under sufferings which is the same with confidence here so as not to be driven from our duty or to take any sinful course for our safety 3. Use to press us to seek after this confidence with diligence it may be kept up Heb. 6.11 And that you do shew forth the same diligence to the full assurance of hope unto the end SERMON IX 2 Cor. 5.6 Knowing that whilst we are at home in the Body we are absent from the Lord. FRom the connexion with the former branch you see a Christians Condition in the World is mixed he is comforted but not satisfied his Faith is satisfied for he is confident but his love is not satisfied For while he is at home in the Body he is absent from the Lord. And that not for a little time only but for his whole course as long as his Life shall last all the while that he is at home in the Body This is added to shew the reason 1. Of groaning 2. Of confidence Of groaning because we are absent from Christs presence and full Communion with him in Glory Of confidence We must be sometime present with the Lord. Now we are not therefore we have a certain perswasion that there shall be granted to us a nearer access after Death Then we look cheerfully upon Death as that which bringeth us home to God from whom these earthly Bodies keep us as strangers Two points offer themselves to us 1. That a Christian is not in his own proper home while he sojourneth in the Body or liveth here in this present World in an earthly Tabernacle 2. The main reason why a Christian counteth himself not at home is because he is absent from the Lord. 1. That a Christian is not in his own proper home while he sojourneth in the Body or liveth here in this present World in an earthly Tabernacle The Greek words run thus We in dwelling in the Body dwell forth from the Lord. That is from the Lord Jesus the beholding of whose Glory and presence we must want so long which is grievous to a Christian. Instances Abraham who had best right by Gods immediate Donation Heb. 11.9 He sojourned in the Land of promise as in a strange Country As in a place wherein he was to stay but a while and to pass thorough it to a better Country David who had most possession an opulent and powerful King Abraham inherited or purchased nothing in the Land of Canaan but a burying place but David counted himself a stranger too Psa. 39.12 I am a stranger and a pilgrim as all my Fathers were He that bore so full a sway in that Land did not look upon the world as a place of rest and stability But it may be he spoke this when he was chased like a flea or hunted like a partridge upon the mountains No in the midst of all his wealth and opulenlency when he had offered many Cart-loads of Gold and Silver for the building of the Temple See 1 Chron. 29.15 For we are strangers and sojourners before thee as were all our Fathers Nay Jesus Christ who was Lord Paramount telleth us John 17.16 I am not of this World He that was Lord of all had neither House nor home he passed through the World to sanctify it as a place of service but he setled not his constant residence here as in a place of rest We do not inhabit only pass through to a better place Reasons 1. Our birth and
their integrity and safety have miscarryed for ever yea that have had a great name in the Church Matth. 7.22 Many will say unto me in that day Lord Lord we have prophesied in thy name and in thy name have cast out Devils And in thy name done wonderful things Yet Christ saith I know you not in the next verse And Luke 13.25 26. When once the master of the House is risen up and hath shut to the door and ye begin to stand without and to knock at the door saying Lord Lord open to us and he shall say unto you I know you not whence ye are Then shall ye begin to say we have eaten and drunk in thy presence and thou hast taught us in our streets So Prov. 14.12 There is a way that seemeth right unto a man but the end thereof are the ways of Death The Foolish Virgins Matth. 25. Made full account to enter into the Nuptial Chamber but were shut out Many now in Hell little thought of coming thither those not only of the bruitish multitude but of great note that have lived in the light of the Gospel and heard the difference between the wicked and the Godly 2. There is no true confidence but what groweth out of a constant uniform self denying obedience Matth. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven But he that doth the will of my Father which is in Heaven And 1 John 3.18 My little Children let us not love in word neither in tongue but in deed and in truth And Rom. 8.5 6 7. SERMON XII 2 Cor. 5.9 Wherefore we labour that whether present or absent we may be accepted of the Lord. THis verse containeth a practical Inference out of the whole foregoing discourse That which was before spoken may be reduced to these three heads 1. A certain knowledge and confidence of a Blessed estate We know and we are always confident 2. An earnest desire expressed by groans and vehement longings after it 3. A willingness and holy boldness to venture upon Death its self upon this Hope Now these do infer one another Because we know we desire because we desire this happy estate we are willing rather c. So they all infer this effect mentioned in the Text. We labour because we know we labour because we desire we labour because we are willing rather yea this effect feedeth and maintaineth all the former dispositions in life and vigour and also evidenceth the sincerity of them Surely we know we desire we are willing rather if in life in Death we study to approve our selves to God wherefore we labour that whether present or absent c. This verse containeth a Christians scope and a Christians work 1. His scope to be accepted with God 2. His work we labour that whether present or absent 1. His Scope The scope of the Christian life is to approve our selves to God while we are present in the Body to do things pleasing in his sight Col. 1.10 That ye might walk worthy of the Lord unto all pleasing And 1 Thes. 4.1 As we have learned how to walk and how to please God so abound therein more and more when absent or gone out of the Body that we may be found in a state of well pleasedness and acceptation 2 Pet. 3.14 Be found of him in peace Heb. 11.5 He had this Testimony that he pleased God Our great inquiry is whether our state be pleasing or displeasing to him and our great aim is that it may be pleasing 2. A Christians work we labour that whether present or absent There take notice of two things 1. Their Earnest and assiduous diligence In the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are ambitious of this Honour the Word is used in two other Scriptures Rom. 15.20 Striving to preach the Gospel where Christ was not named And 1 Thes. 4.11 Study to be quiet Affect this honour or pursue after it as men do after preferment honours and dignities in the World So that this word is three ways rendred labour strive study Ambition mightily prevaileth with sensual men and maketh them restless and unwearyed in their pursuits till they get at top This is the holy and laudable ambition of a Christian to stand right in the favour of God and be accepted with him at the last 2. The Several states in which this design must be carryed on whether present or absent Whether we be at home and continue in this Earthly Body of ours or whether we be gone out of the Body the Happiness of this World and the next lyeth in our acceptance with God Living and dying a Christian must see that he be in a state of well pleasing Rom. 14.7 8. Our hearts are pretty well at ease while we are in the body if we may know that we are accepted of God However that must be our Scope Now it must be the design of our obedience and hereafter it will be the grounds of our reward 'T will be our Solace in our Pilgrimage and it will be our happiness when we die and go out of the body if Christ will own us at the last Doct. The great ambition design and endeavour of a true Christian is that living and dying he may be such as God may like and well approve of 1. I shall give you the Emphasis of this point as it lyeth in the Text. 2. Some reasons of the point 1. Let me illustrate this point as it lyeth in this Scripture Mark this must be our great design and Scope we must not only do things which are Deograta acceptable to God for the matter but this must be our fixed end and Scope which we must propound to our selves Christianity and true Godliness is set forth in Scripture by three things Sometimes by the Internal Principle of it the Spirit of God or the Divine Nature 2 Pet. 1.4 or the seed of God abiding in us 1 John 3.9 Sometimes by the intention of the true end which is the pleasing of God and the fruition of God with Christ and his Blessed ones for ever in Heaven when the heart is set upon that Mat. 6.20 21. But lay up for your selves treasures in heaven where neither moth nor rust doth corrupt and where thieves do not break through nor steal For where your treasure is there will your heart be also And 2. Cor. 4.18 While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Sometimes by the reception of the true rule when that is ingrafted in our hearts and so impressed upon our hearts that it cannot be defaced Heb. 8.10 I will put my Laws into their mind and write them in their Hearts and Psa. 37.31 The Law of God is in my Heart I now am to speak of the Second which is the true aim scope and tendency of the life of
condemned by the world But how shall Wisdom be justified by us Answ. 1. By disclaiming and renouncing them who Adopt Fooleries into their Religion and betray it to the scorn of all considering men In this class and rank I put the Papists and the Quakers The first by a Pageantry of many ridiculous Ceremonies have so disguised the Christian Religion that it is made Contemptible Therefore is it that where this Religion hath most absolutely commanded Atheism aboundeth for the heart of a rational man can find no satisfaction in these things nothing of the Majesty of God and the power of his Ordinances where they are made so sense-pleasing and accommodated with such worldly Pomp and silly Rudiments which can only prevail upon the weaker sort of Spirits The more knowing and searching wits cannot but secretly scorn those things in their hearts and therefore no other Religion being allowed and countenanced they lie under a dangerous Temptation to Atheism and Unbelief The other sort are the Quakers a sort of People whose Principles are not yet fixed but in the forming being of a vertiginous spirit are a ready prey for Sathan and fit instruments for him to work by to the great disturbance of Religion or to disgrace and shame it and betray it to scorn Now the main of what their Religion hitherto hath been is to teach men to cast away their Bands and their Cuffs and the trimmings of their Garments and to deny Civilities and to teach men to say thou these make Religion ridiculous and prostitute Scripture phrase to scorn and by them the way of truth is evil spoken of 2. By pleading for it Surely Godliness is not madness but the highest Wisdom This Argument will clear it Wisdom lieth in the fixing of a right end and the choice of apt and good means and a dexterous pursuit of these means These things are evident to reason Now in all these respects there is not a wiser man than a godly man and the more godly he is the more he excelleth in Wisdom And therefore folly and madness can no more be ascribed to godliness than heat to the Snow or cold to the fire 1. He fixeth upon an higher end than all the rest of the world doth which is the pleasing glorifying injoying God Alas what 's the heaping up of wealth the getting of a little honour or designing to wallow in ease and pleasure as to these things He is wiser that is wise to Salvation 2 Tim. 3.16 That chooseth God for his portion God hath given him counsel in his Reins All the Wisdom of the world is Earthly Sensual and Devilish Jam. 1.3 Others are Foolish and Madmen Who are wiser They that run after painted Butterflies or spend their time in making Clay-pies like Children or sucking at the dry Breast of the Creature or those who are able to govern Commonwealths or do things for publick good Who are wiser They that can pass by their worldly designs to carry on their Heavenly Or they that are wise for the present and Fools to all Eternity 2. He chuseth apt and sit means He takes not an uncertain course in the world but goeth by the certain rule of Gods Word Deut. 4.6 Keep them and do them for this is your Wisdom Jer. 8.9 They have rejected the Word of the Lord and what Wisdom is in them And the Testimony of the Lord is sure making wise the simple Psal. 19.7 The more a man keepeth to the Word of the Lord the more wise and as far as he abateth he sheweth foâ—ly and madness as others do 3. For diligent pursuit being heedful Eph 5.15 See then that ye walk circumspectly not as Fools but as Wise Avoiding what may be a snare they are true to their end by being serious and diligent Eccl. 10.2 A wise mans heart is at his right hand by self denyal spareth no cost selleth all for the Pearl of great Price Matth. 13. Though to despise the Delights and Honours and Pleasures of the world seemeth the greatest folly and madness to Carnal men Nothing venture nothing have Rom. 8.6 To be Carnally minded is death and to be Spiritually minded is life and peace He loseth something but getteth much better If a man should keep his money by him and neglect a gainful purchase that would yield him an hundred fold this would be accounted folly among worldly wise men what is their course who venture death and eternal Destruction rather than be at the pains to save their Souls 3. Let us wipe off â—his reproach by our Conversations Not by abating our zeal and diligence in the Heavenly life but by a prudent behaviour giving no occasion by any ridiculous actions of ours to blemish the Holy Profession I 'le urge but this one Argument that a Christian is to shew forth the vertues of God or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praises of God 1 Pet. 2.9 as an Image is to represent the Party Now the vertues of God are chiefly three Wisdom Power and Goodness A Christian is to shew forth Gods Power by his reverence and awfulness not daring to do any thing that God hath forbidden His Goodness of benignity by his delight and readiness of obedience as his beneficial goodness so his moral Goodness by our Holiness 1 Pet. 1.16 Be ye holy for I am holy So also his Wisdom we shew he is Wise by whose Counsel we are guided and wait on God for the direction of his Word and the Spirit will help you to do it Jam. 1.5 If any man lack wisdom let him ask it of God who giveth liberally and upbraideth no man Use 3. Is Caution to Carnal men Let them forbear the censures of the Godly and study their own case we charge them with madness and folly not to upbraid them but to convince them not out of Malice as they do but compassion that they may repent and grow wise to Salvation Repentance is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a returning to our wits again What is that 1. When you begin to be serious When the Conversion of the Gentiles to the Christian Faith is Prophesied of 't is said Psalm 22.27 All the ends of the Earth shall remember and turn to the Lord. As long as men are thoughtless and mindless of Heavenly things they know not what they do but are as men sleeping and distracted not making use of the common light of Reason or those Principles which are ingrafted into the hearts of all men What am I Who made me What do all these Creatures proclaim all that I can see and feel but an Eternal Power Have I any Interest in him Alas they went on madly before sleeping in the lap of Carnal Pleasures when the Philistines were upon them or else plunging themselves in a gulph of business and worldly distractions and there they lie in the deep waters till they be ready to sink to the bottom Oh remember and return you are undone for ever if you do not escape out
2. That the love of Christ is the root and principle of this sincere aim at the Glory of God in all that we do for when the Apostle giveth an acccount of it he presently addeth in the next verse for the Love of Christ constraineth us To seek Gods Glory and the good of the Church is the fruit of Love to God There is a twofold love the love of desire and the love of delight The love of desire is a seeking love it is ever running after God that we may injoy more of him The love of delight is a pleasing love it maketh us study to honour and please God in all things once love God sincerely and his honour will be dearer to you than your own interests then you will be referring any thing to him and studying to advance his Glory Mens aims are as their affections are self love maketh us mind our selves and please our selves and carnal lusts do pervert and crook and bend the Soul to inferiour things which will bias and poise in every action There is nothing but the difference of a notion between the chief good and last end what is apprehended as our chief good and felicity will certainly be our last end and aim 3. How nearly the Glory of God and the good of the Church are conjoined for when the Apostle asserteth the sincerity of his aims he mentioneth both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for God and for the good of the Church And in the method of the Lords Prayer this is evident next to the hallowing of Gods name we beg the coming of his Kingdom First we desire the glorifying and hallowing of the name of God that he may be known loved and honoured in the World and well pleased in us and we may delight in him as our ultimate end Then that his Kingdom of grace may be inlarged that the Kingdom of Glory as to the perfected Church of the Sanctified may come That mankind may more perfectly submit themselves to God and be saved by him His Glory is the great end and the coming of his Kingdom is the first and primary means for Gods Glory is more manifest in his Kingdom than in any other of his works His Wisdom and Power and Goodness is more seen and acknowledged in you than in all the World besides All Gods providences tend first to Gods Glory next to the good of the Church In vain therefore do men think they seek the Glory of God if they do not seek the Churches welfare The lessening troubling disordering of the Kingdom of God is the crossing his Glory If we would aim at Gods Glory we must seek the good of his people and to our Power promote the Churches welfare 4. Here are different actions mentioned if we be besides our selves or if we be sober but both designed by Paul for Gods Glory and their good So it holdeth good in all other things if sublime and profound in opening the deep mysteries of the Gospel if perspicuous and plain in obvious truths still for God If deep and profound not to set up our worth but to help the growth of the Saints that they may not always keep to their A. B. C. In Religion Heb. 5.14 But strong meat belongeth unto them that are of full Age even those who by reason of use have their senses exercised to discern both good and evil If facile and plain be sure it be not the fruit of our laziness contenting our selves with obvious nations because they cost us little labour and pains But a sincere aim at profit and in condescension to the meanest Rom. 1.14 I am a debtor both to the Greeks and to the Barbarians both to the wise and unwise So in other actions civil or sacred Whether we eat or drink or pray or worship still to the Glory of God 1 Cor. 10.31 Look as the Lines of a Circle come from the several parts of the Circumference but they all end in the Center So whatever we do we must do it all for God There may be different ways to the same scope Paul that circumcised Timothy that he might not give scandal to the Jews Gal. 6.3 rebuketh Peter sorely for complying with the Jews to the offence of the Gentiles Gal. 2.11 12 13 14. which reproof Peter took in good part as being in an errour The use and unseasonable use of Christian liberty are distinct things so of different persons Rom. 14.6 One eateth and another eateth not but both to the Lord. An house that is on fire â—ome are for quenching others are for pulling down Here is difference in opinion but an agreement in scope that the fire do no further mischief So for reforming the Church some are for a total with-drawing others hope to mend the cause as not remediless But for the same Person as Paul in the different postures of Spirit if a man be sober for God he will the better be besides himself for God that is in the judgment of the world So è contra the Prophet proveth they did not fast for God because they did not eat for God Zech. 7.5 6. 5. That when we are most in danger to seek our own glory and honour then we must be most careful to fix our intention aright Paul when he spake modestly of himself and Ministry or did simply Evangelize without any commendation of himself or his Ministry then 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we use all means to bring you to Christ if we be sober 't is for your sakes But when he was forced to assert the sincerity of it against the calumnies of the false Teachers then 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I speak not this for my self but for God for the credit of the Gospel Certain it is that in all things we should seek the glory of God whether full or fasting Mad in the worlds account or sober But the question is whether in every action a Christian is alwaies bound to think of the glory of God I answer Gods glory may be intended habitually and virtually or else explicitely and actually that is either by a formal noted observed thought or by the impression of a powerful habit as a man that maketh it his scope to go to such a place doth not always think of it though he is travelling thither and the end of his journey though it be not always in his mind yet it directeth his motions This purpose must be rooted in our hearts to refer all that we do to the glory of God though in every particular action we do not think of it But then here a case of Conscience ariseth when the virtual intention sufficeth not without formal noted thoughts The answer to it is 1. That the purpose of promoting Gods Glory should be often renewed because 't is the description of wicked men that God is not in all their thoughts Psal. 10.4 They have a multitude of thoughts but they have nothing of God in
in graces as they incline me to God In Jesus Christ as he bringeth me to him and fits me for him Now these things being so I must rowse up both these more to regard the Glory of God that it may influence and govern their actions Consider these motives 1. God will have his Glory upon you if not from you for he is resolved not to be a loser by the Creation of man For he made man for himself and the wicked for the day of evil Pro. 16.4 And Levit. 10.3 And before all the people I will be glorifyed God will have his Glory that 's certain he will have the Glory of his Justice in the day of wrath and evil If not the Glory of his Grace and Holiness in the day of his patience and mercy Therefore he will be gloryfied by you or upon you Some give him Glory in an active some in a passive way if he have not the Glory due to his Command he will right himself in the course of his providence How sad that will be Judge you For then we shall serve for no other use but to set forth the Glory of his vindictive Justice 2. He taketh notice of it and is well pleased with it when we glorify him here in the World 'T is one of Christs pleas for his Disciples John 17.10 Father I am glorifyed in them He is an Advocate in Heaven for those who are Factors for his Kingdom here upon Earth which is a comfort to all those who sincerely set themselves to promote the Glory of God and the good of the Church The more our endeavours are to Glorify God and Christ the more confident we may be of Christs mediation that he is negotiating our cause in Heaven 3. We shall be called to an account what we have done with our time and talents and interests and opportunities Luk. 19.23 He will require his own with usury what honour he hath by our gifts and graces estate or esteem relations and services how glorifyed as Magistrates Ministers Parents Masters Husbands Wives Children Servants Beasts are liable to no account because they have no reason and Conscience they are ruled by a rod of iron to Glorify God in their kind passively We are left to our own choice therefore we should mind it seriously If you do not ask your selves why you came into the World what will you answer at your appearance before Gods Tribunal Job 31.10 When he shalt rise up what shall I answer him I beseech you consider what you will say when the master returneth and taketh an account of your dispensation you were sent into the World for this business to serve the Lord What will you say when you cannot shift and lye Will this be an answer I spent my time in serving my own lusts I was drowned in Worldly cares never thought of pleasing God or glorifying God As if an Embassadour that is sent abroad to serve his King and Country should only return this account of his negotiation I was busied in Courtships and Cards and Dice and could not mind the Imployment you sent me about Or as if a Factor that is sent to a mart or fair should stay gusling in an Inn or Ale-house and there spend all his money which was to be imployed in traffique Oh what a dreadful account will poor Souls make that have spent their time either in doing nothing or nothing to purpose or that which is worse than nothing that will undo them for ever 4. How comfortable it will be at death when you have minded your business and seriously made it your work to live to God And can say as our Lord John 17.4 Father I have glorifyed thee upon earth I have finished the work thou hast given me to do Oh the comfort of a well spent life to a dying Christian 2 Tim. 4.7 8. I have fought a good fight I have finished my course I have kept the Faith henceforth there is laid up for me a Crown of Righteousness which the Lord the Righteous Judge shall give me at that day and not to me only but unto them also that love his appearing Or as Hezekiah Isa. 38.3 Râ—member Lord I beseech thee how I have walked before thee in truth with a perfect heart I have been careful for matter manner and end to Glorify God by a constant obedience to his Holy will Now on the other side what thoughts will you have of a careless and mispent life when you come to die Many beguile themselves and do not think of the end of their lives till their life comes to be ended And then they howl and make their moan usually when they lye a dying they cry out of this World how it hath deceived them and how little they have fulfilled the ends of their Creation Partly because their Conscience puts off all disguises and Partly because present things are apt to work upon us and when the everlasting estate is at hand the Soul is troubled that it did no more think of it before Oh 't is better to be prepared than to be surprized think of your last end betimes 'T is lamentable to begin to learn to live when we must dye These end their life before they begin to live You are in your health and strength now but we are all hastening a pace into the other World But when God summoneth by sickness and you are immediately to appear before God what have you to say for your selves The Devil will then be busy to tempt and trouble us and all other comforts fail and have spent their allowance and are as unsavory as the white of an egg Will this comfort you that you have sported and gamed away your precious time That you have fared of the best and lived in pomp and honour Ah no but this will be a cordial to your hearts that you have made Conscience of honouring and glorifying God and have been faithful in your place in promoting the Churches good Therefore if hitherto you have been pleasing the flesh idleing and wantonning away your precious time say the time past is more than enough 1 Pet. 4.3 I have long too long walked contrary to my great end been dishonouring God and destroying mine own Soul 't is high time to remember and seek after God 5. Consider what a full reward abideth for those that live unto God and in all things regard his Glory 1 Sam. 2.30 Those that honour me I will honour And John 12.26 If any man serve me him will my Father honour In the issue you will find that self-denyal is the truest self-seeking That those who are contented to be any thing for the Lords Glory need not seek another pay-master God will Glorify you if you Glorify him Gods glorifying is effective and creative ours is but declarative He calleth the things that are not as though they were We do no more than call things to be what they are and far below what they are we declare
prepare us to entertain it with the more thankfulness 1. Of the impossibility of keeping the Law and so the necessity of the use of the Redeemer For to faln man the duty of the Law is impossible and the penalty of it intolerable Therefore all men by this Covenant according to this Covenant are inclosed within a curse shut up and necessitated to seek the grace of the Gospel Gal. 3.23 But before Faith came we were kept under the Law shut up unto the Faith which should afterwards be revealed The Law cannot be satisfied unless the whole man obey wholly in all things which to corrupt nature is impossible and so it inevitably driveth us to Christ who accepteth us upon more equitable terms 2. To make us thankful for our deliverance by Christ. When you read these words all the heart all the Soul all the might all the strength bless the Lord Jesus in thy heart that God doth not deal with us upon these terms that we are rid of this hard bondage exact obedience or eternal ruine That the Law of the Spirit of life in Christ Jesus hath made us free from the Law of sin and death Rom. 8.2 i. e. Of that rigorous covenant which to man faln ferveth only to convince of sin and to bind over to death if God should sue us upon the old bond a stragling thought a wandring glance might make us liable to the curse 2. As a rule of the Gospel Thou shalt love the Lord thy God c. With all this is not wholly antiquated and out of date in the Gospel we must distinguish what is required by way of Precept and what is accepted by way of Covenant for the rule is as strict as ever but the covenant is not so strict to wit that we must necessarily perish if we break it in the least joâ— or tittle The rule is as strict as ever and admitteth of no Imperfection either of parts or degrees but the Covenant is not so strict but accepteth of a perfection of parts and of such a degree as is dominating and prevailing or doth infer truth of Gods Image or a single hearted disposition to love and serve God to the uttermost of our power Let me prove both these 1. That the rule is as strict as ever That 's necessary Partly With respect to the Law-giver for no imperfect thing must come from God And Partly with respect to the time when it was given us in innocency And Partly With respect to us who are under the rule of Law for if the rule did not require a perfect love our defects were no sins for where there is no Law there is no transgression Rom. 4.15 And that this particular Law is still in force appeareth by that of Christ Matth. 22.37 40. Thou shalt love the Lord thy God with all thy heart and thy neighbour as thy self on these two hang the Law and the Prophets Surely that Law and Prophets include all known Scripture that is binding to us 2. But the covenant is not so strict For where weaknesses are bewailed striven against and in some measure overcome they shall not be prejudicial and hurtful to our salvation for in the new covenant God requireth perfection but accepteth sincerity and though we cannot bring our graces to the ballance t is enough that we can bring them to the touchstone Gen. 17.1 Walk before me and be thou upright Though not perfect yet if upright though there be a double principle flesh and Spirit yet if not a double heart A sincere love in the language of the Holy-Ghost is loving God with all the heart and all the Soul So 't is said of David 1 Kings 14.8 He kept my commandments and followed me with all his heart to do only that which was right in mine eyes David had shrewd failings yet because of his habitual purpose so the Lord speaketh of him So of Josiah 2 Kings 23.25 Like unto him there was no King that turned to the Lord with all his heart and all his Soul and all his might according to all the Law of Moses Josiah also had his blots and Imperfections yet his heart was prevalently set towards God So that all the heart and all the Soul may be reconciled with the Saints infirmitys though not with a vitious life 2. I shall shew you how far we are obliged to love God with all the heart and all the Soul and all the mind and all the strength if we would not forfeit our covenant claim of sincerity 1. We are bound to strive after perfection and as much as may be to come up to the exactness of the rule The endeavour is required though as to success God dealeth graciously with us Phil. 3.12 Not as though I were already perfect or had already attained but I follow after that I may apprehend that for which I am apprehended of Christ. The perfection of our love to God is part of our reward in Heaven but we are striving after it we cannot arrive to the perfectness of the glorified estate but we are pressing towards it allowed failings cannot stand with sincerity for he that is contented with a little grace hath no grace that is to say he that careth not how little God be loved provided he may be saved doth not sincerely love God A true Christian will endeavour a constant progress aim at no less than perfection Christians this is still your rule all the heart and all the Soul and all the might the Lord hath such a full right to your love that coldness is a kind of an hatred And the grace which we received in conversion will urge us to it For tendentia mentis in Deum is the fruit of conversion and God is not respected as a means but as an end we do more unlimitedly desire the end then the means the whole latitude of understanding will and affections is due to him without division or derivation to other things 2. We are so far obliged as to bewail defects and failings As Paul groaneth under the relicks of corruption Rom. 7.24 Oh wretched man that I am who shall deliver me from this body of death A true Christian would love God more perfectly delight in him more abundantly bring every thought and practice into subjection to his will if not they are kept humble it is a burden and trouble they cannot allow themselves in this Imperfect estate the same new nature which checketh sin before it is committed mourneth for it after it hath got the start of us Resistance is the former dislike of the new nature and remorse the latter dislike after we are overcome none have such cause to bewail failing as the Children of God they sin against more light and love and if Conscience be in a right frame they will bemoan themselves and loath themselves for their sins and their love which is seen in a care to please is also seen in sorrow for offences when they break out and a
only to redeem us from the displeasure of God and the Rigour of the Law but from all iniquity Titus 2.14 From a vain conversation 1 Pet. 1.18 From this present evil World Gal. 1.4 Our dying to sin is a part of Christs purchase as well as pardon he purchased a vertue and a power to mortify sin bought sanctification as well as other priviledges paid down a full price to provoked Justice to deliver us from the slavery of fin and that the word and Sacraments might be sanctifyed to convey and apply this grace to us Eph. 5.26 That we might be incouraged 5. By way of pattern Christ hath taught us how to die to sin by the example of his own death that is he denied himself for us that we might deny our selves for him and suffered pain for us that we might the more willingly digest the trouble of mortification when Christ pleased not himself will you make it your business to please the â—lesh and gratify the flesh When he loved you and gave himself for you will not you give up your lusts which are not worth the keeping 'T is true our sinful nature is not extinguished without grief and pain and trouble but was not Christs death a death of sorrow and trouble of all deaths most painful and shameful shall we wallow in fleshly delights when Christ was a man of sorrows The World must be crucified Gal. 6.14 And the flesh crucified Gal. 5.24 That is it is to be put to death It implyeth crucifixion with grief and shame as sin is rooted in self love and a love of pleasure so it must be mortified by self denial and godly sorrow If nature shrink and cannot brook this discipline remember Christs agonies 1. USE To press us to make use of Christs death for the mortifying of sin 'T is useful two ways especially 1. By way of obligation and ingagement As Christ dying bound all those that profess union with him to die also to die to sin as he died for â—in which obligation we consented to in baptism Therefore unless we mean to disclaim all union with Christ to rescind and disannul our baptismal vow or make it a meer mockery we are strongly ingaged to oppose resist set about the Mortification of sin in which the spectacle of Christs hanging and dying upon a cross will be a great help to us and his love shewed therein strengthen the obligation and his self denial and not pleasing himself a notable pattern for us to write after him Christ undertook that serious worshipers should serve him 't was a part of his Stipulation on the cross We that are baptized into Christ have put on Christ consented to his ingagement and count our selves dead in his death Therefore we should cast away sin with indignation Hes. 14 8. What have I any more to do with Idols But because 't is not done in act assoon as 't is done in vow and resolution Therefore let us every day grow more sensible of the evil of it Jer. 31.18 More careful to eschew the occasions of it Job 31.1 I made a covenant with mine eyes Let us use all the means which tend to the subduing of it by prayer For this I sought the Lord thrice 2 Cor. 12.8 And Col. 3.5 Mortify your members which are upon earth Let us weaken the root of it which is an inordinate love of the World and hear the word with this end that sin may be laid aside and we grow in mortification as well as vivification 1 Pet. 2.1 2. Let us deal with it as the Jews served Christ and let this be our dayly task 2. By way of incouragement Depend on the vertue and grace purchased by his blood and sufferings There is a double incouragement in this work 1. Because of the great vertue purchased and strength and assistance vouchsafed Phil. 4.13 I can do all things through Christ that strengthens me 2. The certainty of the event 'T is secured to the serious Christian and therefore the Scripture speaketh of it as done already We are dead your old man is crucified with Christ. I am crucified with Christ Which giveth great strength and courage in our conflicts with sin we may triumph before the victory SERMON XXIX 2 Cor. 5.15 That they which live should not henceforth live to themselves but to him that died for them and rose again WE are still upon the second fruit of Christs purchase he died that we might die in a conformity to his death and he died that we might live with a respect to his resurrection His death is the merit of it but his resurrection is the pattern pledge and fountain of this new life I propounded to speak 1. Of the fruit its self the grace of the new life wrought in us in conformity to Christs resurrection 2. The aim and tendency of that life Which is to refer all our actions to God that they which live should not henceforth live to themselves but to him that died for them and rose again The Aim is propounded 1. Negatively Not to themselves 2. Affirmatively But to him that died for them and rose again 1. Negatively Not to themselves to their own ease honour and profit their own wills own interests and own ends 2. Positively To him According to his will for his honour and Glory Doct. The duty and property of the spiritual life is to refer all our actions not to self but to God For proof of the point take one place for both Rom 14.7 8. For none of us liveth to himself and no man dieth to himself for whether we live we live unto God or whether we die we die unto the Lord for whether we live or die we are the Lords A Christian is not his own man and therefore liveth not to himself but he is the Lords in his person all his relations injoyments conditions interests he is the Lords by every kind of right title hath not power over the least action that he doth or comfort he injoyeth if health wealth uses it for God if Children loves them in order to God and therefore referreth all to God In the Text the Apostle saith none of us none of those that are in Christ the Apostle speaketh of weak and strong Christians they all agree in this and he shrewdly implyeth that he thaâ— liveth to himself is none of Christs Now not to self for self denial is required as our first lesson Matth. 16.24 If any man will come after me let him deny himself Christ telleth us the worst at first So see how peremptory Christ is Luke 14.26 If any man come to me and hate not Father and Mother Wife and Children Brethren and Sisters yea and his own life also he cannot be my disciple 'T is to late for the vote of man and foolish reason to interpose out of hope to get this Law repealed No 't is unalterably stated that no interest of ours no not life its self which
all our Conversations we should get it rooted and setled in our hearts that we may not be tossed up and down with the various Occurrences of this Life God is our happiness and not the Creature 3. This filleth us with courage and magnanimity in the most desperate cases Dan. â— 17 18. O Nebuchadnezzar we are not careful to answer thee in this matter our God whom we serve is able to deliver us from the fiery furnace but if not we will not serve thy god nor worship the golden image which thou hast set up This is true fortitude to look to God alone he will deliver from Death or by Death He can save us from trouble or if not he will hastenour glory Yet we must resolve to stick close to him however he determine the event 4. This maketh us live quietly from cares and fears when we can commit and submit all to God Phil. 4.6 7. Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God And the peace of God which passeth all understanding shall keep your hearts and minds through Jesus Christ. 'T is a blessed frame questionless to be careful for nothing This is to be had by ceasing from Man and trusting in the Lord who hath the government and disposal of all things Directions 1. Let the Will of God be your sure Rule For God must institute that Religion which you expect he should accept and reward None trust in the Lord but those that keep his way Psal. 37.34 Wait on the Lord and keep his way and he shall exalt thee to inherit the land 2. Let the Favour of God be your Happiness Be quieted in his acceptance whether man be pleased or displeased 2 Cor. 5.9 Wherefore we labour that whether present or absent we may be accepted of him Let God be enough to you without and against Man SERMON XLII ROM VIII 32 He that spared not his own son but delivered him up for us all how shall he not with him also freely give us all things THE Apostle had been speaking of God's eternal Decree which is his hidden Love now he speaketh of Redemption by Christ which is his open and declared Love In Predestination his love was conceived in his own heart in Redemption 't is manifested in the effects and commended to us That was the rise this the visible demonstration In the former Verse the Apostle reasoned a causa here is argumentum a signo Once more The former question is a comfort against that trouble which may arise ex presentia mali this against our trouble which may arise ex absentia boni The Covenant-Notions by which God is expressed are Two suitable to the Two sorts of blessings we have by him positive and privative that he is a Sun and a Shield Psal. 84.11 and Gen. 15.1 Fear not Abraham I am thy shield and thy exceeding great reward Do you fear evil God is our Shield and if God be with us who can be against us that is so as to procure our utter and eternal ruin Do you want good God is our Sun and our exceeding great Reward There is blessing enough to be had in God The Argument of the Text sheweth it He that spared not his own son c. In the Words we have two things God's former and after Bounty 1. A Foundation or 2. An Inference 1. The Foundation and ground-work of the Argument is propounded 1. Negatively He spared not his own son 2. Positively But delivered him up for us all 2. The Inference is considerable both for the Matter and the Form In the Matter take notice of a gift resulting from the Death of Christ where 1. the extent of the gift or donation all things 2. The Freeness of the gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely 3. The Method and Order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him 2. The Form 'T is an appeal to our Reason and Conscience how shall hr not As if it were said Can an any man be so absurd and illogical so little skilled in the art of reasoning How is it possible to imagine that he that gave us Christ will deny us any thing that is good for us Doct. That in the Death of Christ God hath laid a broad foundation for a large superstructure of grace to be freely dispensed to all those that have an interest in him Let me here shew you 1. How the Death of Christ is here expressed 2. What a superstructure of grace is built thereupon 3. The strength and force of the Inference 4. Who have interest in Christ and may more expresly take comfort in it and reason thus within themselves 1. How the Death of Christ is here expressed as to God's act about it 1. Negatively He spared not his own son where we have the Act and the Object of it God's Act is intimated in that expression he spared not There is a Two-fold not sparing either in a way of impartial Justice or in a way of free and eminent Bounty 1. In a way of impartial Justice So 't is said 2 Pet. 2.4 5. God spared not the angels that sinned And again He spared not the old world that is would use no clemency but gave them their deserved punishment So many would interpret this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He spared not Christ but stirred up all his wrath against him when he took upon him to satisfie for our sins When he took upon him to satisfie for our sins Divine Justice would not abate him one farthing Zech. 13.7 Awake O sword against my shepherd and against the man that is my fellow saith the Lord of hosts I will smite the shepherd and the sheep shall be scattered 2. In a way of eminent and free bounty So we are said to be sparing of those things which are most dear and precious to us but upon great occasions we part wiâ—h them In this sense when the Elect had need of Christ God did not spare him but came off freely with him John 3.16 God so loved the world that he gave his only begotten Son parted with him out of his bosom gave him to die for our sakes 2. The Object his own Son that is not an adopted Son but only begotten What dearer to Parents than their children Parents will part with their All to redeem their children especially if they have but one and that dearly beloved but God's love to Christ is not to be measured by an ordinary standard all is infinite between the Father and him Therefore this heightneth his grace to us that he spared not his own Son Let us consider what might have moved God to spare his Son 1. The incomparable worth and excellency of his Person Things which are rare and excellent use to be spared unless upon great necessity Now the Lord Jesus was so the Son of God that he was co-equal with him in divine honour and glory Thus did the Jews understand him
when he called himself the Son of God John 5.18 The Jews sought the more to kill him not only because he had broken the sabbath but said also that God was his father making himself equal with God And they were not mistaken in it For Christ was indeed so the Son of God as to be equal in essence power and glory with the Father Their fault was that they denied this Title to be due to Christ. The Apostle explaineth it Phil. 2.6 Who being in the form of God thought it no robbery to be equal with God 'T was no Blasphemy no Usurpation of Divine Honour Christ was not thrust down from Heaven for Robbery and Usurpation as the sinning Angels were but was sent down This Divine Honour did justly and rightly belong to him Now that God spared him not on this occasion is the great demonstration and condescention of his Love 2. The singular and infinite love between God and Christ He is called his dear Son Col. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father loved him dearly and we are chary of what we tenderly love Therefore the only begotten Son is said to be in the bosom of the Father John 1.18 which intimateth not only his co-existence with him from all eternity but the mutual familiarity delight and complacency which the Divine persons have in one another which is also set forth Prov. 8.30 Then was I by him as one brought up with him I was daily his delight rejoicing always before him As two Mates or Companions of suitable dispositions always bred up together and rejoycing in one another Thus is Heaven fain to lisp to us in our own Dialect to set forth the intimacy oneness and delight that is between the Father and the Son yet God spared him not 3. Though he had no equal or advantageous exchange Christ is more worth than a thousand Worlds as the people could say of David thou art worth ten thousand of us 2 Sam. 18.3 How much more may it be said of Christ What could God gain that might be an equal recompence for the Death of Christ All the World set against God is nothing less than nothing Isa. 40.17 Now no man doth give much for what is but little esteemed but God gave his own Son to recover the perishing World of Mankind 2. Positively But delivered him up for us all Mark 1. The person who did it 2. The act what he did delivered 3. The persons for whom For us all 1. The person who God spared not his own Son but delivered him up for us all This word is used of several agents Judas delivered him John 19.11 He that delivered me unto thee hath the greater sin Pilate delivered him to be crucified John 19.16 the high Priests delivered him to Pontius Pilate Matth. 27.2 The people delivered him up to be scourged and crucified by the Gentiles Matth. 20.19 yea Jesus Christ delivered up himself Rom. 4.25 Who was delivered for our offences And here God delivered him up for us all one word is used but the act proceeded from several causes the people delivered him out of ignorance and inconsiderate zeal Judas out of covetousness and treachery the high Priests out of malice and envy Pilate out of a faulty compliance with the humours of the people and to preserve the reputation of his government Christ out of obedience to God God himself to shew his infinite love to us 'T is for our comfort to observe Gods act in this tradition if it had been done without Gods knowledge and consent nothing had been done for our salvation God doth nothing rashly or unjustly Therefore since Christ was delivered by the determinate counsel of God Acts 2.23 the reason must be enquired into 't was out of his love to recover a lost world that he might make satisfaction to provoked justice for our wrongs and offences so that Christ died not by the meer wickedness of man but the righteous and wise ordination of a gracious God and so 't is a great argument of Gods love and a ground both of gratitude and confidence to us We must look to the fathers act to whom we make our prayers with whom we would fain be reconciled whose judgment we fear whose favour we seek after Now he appointed his own Son to do the office of a Mediator for us the law which condemneth us is the law of God the wrath and punishment which we fear is the wrath of God the presence into which we come is the presence of God and the fountain of all blessings we expect is the favour of God and God spared not his own Son but delivered him up for us all to assure our comfort peace and hope his hand is chief in it 2. The act what he did he delivered him up not only to be made flesh for us 1 John 14. which was a state of being at the greatest distance from his nature who was a pure Spirit But God who is a Spirit was made flesh that he might be nearer to us and within the reach of our commerce and took a mother upon earth that we might have a father in Heaven which maketh all the promises of God more credible to us for the exaltation of man is a thing of more easie belief than the abasement of the Son of God if he will assume flesh we may reasonably expect to be apparelled and cloathed upon with his glory but also made sin for us 2 Cor. 5.21 Sin is taken in Scripture sometimes for a sacrifice for sin or a sin-offering by a metonymy of the adjunct for the subject as piaculum in Latin is both a sin and a sacrifice for sin so the Priests in the Prophets reproof are said to eat the sins of the people Hosea 4.8 that is the sacrifices when they minded nothing but to glut themselves with the far of the offerings part of which was the Priests portion and so Christ was made sin for us that is an expiatory sacrifice for our sin So in the beginning of this chapter Rom. 8.3 God by sending his Son in the similitude of sinful flesh hath by sin condemned sin in the flesh that is by the sufferings of Christ or his becoming a sin-offering hath put an everlasting brand upon sin to make it odious and hateful to the Saints Once more Made a curse for us Gal. 3.13 to note the pain and shame of his death and to shew that Christ was appointed to bear that curse of the law and punishment which belongeth to us which was so grievous and terrible as that his humane nature staggered and recoiled a little by a just abhorrence of the great evil which he was to undergo and when he was under it his soul was exceeding sorrowful and heavy unto death so that it extorted from him tears and strong cries yet God spared not his Son but delivered him up to these penal and dreadful evils God might be said not to spare his Son if he had only used him as