and daughters saith the Lord Almighty Which is a great priviledg if we consider Three Things 1. His Relation to mankind in the general 2. His Relation to the ancient Church under the legal Covenant 3. The estate wherein his Grace found us when he was pleased to take us into his family 1. His Relation to mankind in general So he is the Father of all the world as he created them and Adam is called the Son of God Luke 3.18 He is a father to any who giveth them being and hath a right to govern them so is God to us he made us and is the sole cause of our being and not being and so hath a right in us to dispose of usat his own pleasure But the Relation that we have to God by Creation is distinct from the natural Being this is our new Being which we have from him as his redeemed ones our natural being flowed from his benignity and common bounty but our spiritual being from his special Grace and Love to us in Christ. By creation we are his children as he formed us in the womb and created the soul within us called therefore the father of spirits Heb. 12.9 in opposition to the fathers of our flesh but he is our father by Adoption as we are regenerated by the Holy Ghost John 1.12 13. To as many as received him to them gave he power to become the sons of God being born not of blood nor of the will of the flesh nor of the will of man but of God Our new birth and spiritual being in Christ is the next ground of our Adoption and so we come into a nearer relation to him that we may be capable of receiving the fruits of his special love 't is the benefit of our Redemption applied by his sanctifying spirit to all them that shall be heirs of life By the common Relation God hath a title to our dearest love but we have no title to his highest benefits and therefore he is our Father in a more comfortable sense as we are his workmanship in Christ. 2. His relation to the ancient Church through the legal Covenant So God was a Father to them and they his children for Israel was called his first-born Exod. 4.22 in opposition to other Nations who were left to perish in their own ways And their descendants are called the children of the Kingdom Matth. 8.12 because they had the ordinances and means of grace but the Gospel-church is properly the church of the first-born Heb. 12.23 As they have a clearer knowledg of the priviledges belonging to Gods children and a larger participation and more comfortable use of them and so are freed from that rigour and servitude which belonged to the first administration of the covenant of Grace they have that which answereth the priviledg of primogeniture jus sacerdotis jus haereditatis the right of Priesthood as they are a royal Priesthood 1 Pet. 2.9 Made Kings and Priests unto God Rev. 1.5 Because they offer up spiritual Sacrifices acceptable to God by Jesus Christ 1 Pet. 2.5 They are separated by the Election of God from the rest of the world and have an unction from his Holy Spirit 1 John 2.20 And so are qualified to offer up themselves Rom. 12.1 and Prayers and Praises and Alms unto God Heb. 13.15 16. The other Priviledg of the birth-right is jus hereditatis the first-born had a double portion not only of possessions but of Dignity and Honour above their brethren All Gods children are heirs and heirs of the Heavenly inheritance the multitude of co-heirs doth not lessen the inheritance nor make the Priviledg less glorious They are heirs of Salvation Heb. 1.14 3. The estate wherein his Grace found us when he was pleased to take us into his family We were by nature children of Wrath wretched children Eph. 2.3 that had deprived our selves of the inheritance wasted our Patrimony forfeited our right to the Promises but our inheritance is redeemed and the forfeiture taken off by Christ and we are brought back again into the family dignified with the priviledges of the first-born made Priests unto God and above all his other creatures do become his special Portion Jam. 1.18 Of his own will begat he us to be a kind of first fruits to his creatures And made heirs of the Kingdom Jam. 2.5 Now for us to have the Blessed God whom we had so often offended to become our reconciled Father in Christ Oh what wonderful love is this That we should be admitted into the Church of the first-born have free liberty to worship God and have a right to such a blessed and glorious inheritance 2. What is the spirit of Adoption First We are made sons and then we have the spirit of his Son Gal. 4.6 Being adopted into Gods Family we have a spirit suitable They that use to adopt children give them some kind of token to express their love so here is a gift answerable to the dignity of our estate and the love of a Father and that is the gift of the spirit the dignity is inward and spiritual and the gift answereth it He hath sent the spirit of his Son into your hearts God would not distinguish the good â—â— na fall about the Tents of Israel and the people will not go for to gather it to fill their Homer they may starve Tho the Bread of Heaven be dispensed by such a liberal provision the Spirit is ready but they are lazy The Spirit by accident is a cause of servile fear but these Motions are his proper effects 2. A superficial Christianity is rewarded with common gifts but the real Christianity with special Graces All that profess the Faith and are baptized into Christ Gal. 3.26 27. are visibly adopted by God into his Family and are under a visible Administration of the Covenant of Grace So far as they are adopted into God's Family so far they are made partakers of the Spirit Christ giveth to common Christians those common gifts which he giveth not to the Heathen World knowledg of the mysteries of godliness abilities of utterance and speech about spiritual and heavenly things some affection also to them called tasting of the good Word the heavenly Gift and the powers of the World to come Heb. 6. These will not prove us true Christians or really in Gods special favour but only visible professed Christians 3. Among the sincere some have not the spirit of adoption at so full a rate as others have neither so pure and fervent a love to God nor such a respectful obedience and submission to him nor such an Holy confidence and boldness becoming that great happiness which they are called unto who have the right and hope of the Blessed inheritance and so not so much of that son-like disposition which the spirit worketh by revealing the Love and Mercy of God contained in the Gospel in the Hearts of his People some do more improve their priviledges than others do now they
explicitly and formally engaged and contracted to one another Christ to us as Head we to him as Members of his Mystical Body as 't is real so 't is near they twain shall be one flesh we one Spirit 1 Cor. 6.17 He that is joined to the Lord is one Spirit Whole Christ is ours we are or should be altogether his as full of Kindness and Love Eph. 5.25 26 27. Zeph. 3.17 And 't is indissoluble the Marriage knot remaineth inviolable for ever I will betroth thee to me for ever Hos. 2.19 2. This Marriage may be considered in four respects 1. With respect to the ground and foundation of it 2. With respect to our first Entrance into this Relation 3. With respect to the State of it in this world 4. With respect to its perfect Consummation First With respect to the Ground and Foundation that was laid for it in Christs Incarnation or at his first coming Marriage is between parties of the same kind as in the first Marriage Adam called Eve Bone of his Bone and Flesh of his Flesh Gen. 2.20 So Christ came to fit himself for that relation of Husband to his Church by taking our nature upon him and therefore the Apostle when he speaketh of the Marriage between Christ and his Church useth the same name which Adam had used Eph. 5.30 For we are members of his Body of his Flesh and of his Bone When Christ was in the world he made a way for the Marriage He parted from us 't is true but there was an interchange of tokens he took our Flesh and left with us his Spirit Secondly With respect to our first Entrance into this relation when first converted to God or upon our thankful broken-hearted willing acceptance of Christ for Lord and Husband All Marriage is utered into by a consent Christ giveth his Consent in the Promises and we by Faith which is a broken-hearted willing and thankful acceptance of the Lord Jesus Christ to the ends for which God offereth him Where note that Faith is an Acceptance of Christ John 1.12 To as many as received him Next for the mode and manner of this Acceptance 't is Broken-hearted because we are undeserving and ill deserving Creatures altogether unworthy to be taken into such a near relation to Christ as Abigail when David sent to her to make her his Wife debased her self 1 Sam. 25.40 41. Let thine hand-maid wash the feet of thy Servants Alas who are we A poor trembling Soul is afraid of being too bold but Gods offer encourageth it And as 't is a broken-hearted so 't is a Willing acceptance of Christ for Christ will not draw us into this Relation by force or bestow the Priviledges of it without or against our consent Rev. 22.17 Whosoever will let him take of the water of Life freely If the will be to Christ the great difficulty is over Christianity is but an hearty consent to accept of Christ and his Benefits but the Creatures Will is not soon gained Math. 23.37 I would but ye would not he inviteth and clucketh by the renewed messages of his Grace but we will not be gathered Isa. 65.2 I have spread out my hands all the day long to a rebellious People The ungodly careless world knoweth not the worth of Gods greatest Mercies and therefore despise them yea take them for intolerable Injuries and Troubles because they are against their fleshly Appetites but when the will is once thoroughly gained to God the great work of Conversion is drawing to a happy Period the consent of the Will is the closing act When we yield our selves to the Lord resolving to become his and to be disposed ordered and governed by him at his own pleasure I entered into Covenant with thee and thou becamest mine Ezek. 16.8 And as 't is a willing acceptance so 't is a thankful acceptance of Christ because 't is a great favour and honour done to us considering the infinite distance between the parties to be joyned in the Marriage-covenant God over all blessed for ever and we poor wretched Creatures There may be among us great distance between the persons that enter into the Marriage-covenant but all that distance is but finite for it is but such as can be between Creature and Creature which are equal in their being notwithstanding the inequality of many extrinsical respects but in this distance between Christ and his People the distance is between the Creator and the Creature the Potter and the Clay the thing formed and him that formed it betwixt the most lovely person and the most loathsome between the Heir of all things and the Children of Wrath the King immortal and a poor Vassal to Sin and Sathan And consider also the many benefits we enjoy by it we have the Communion of his Righteousness Spirit and Graces 2 Cor. 5.21 He was made sin for us that we might be made the Righteousness of God in him There are two Maxims in the Civil Law Vxor fulget radiis mariti the Wife participateth in the Honour of the Husband so we have the Communion of Christs Righteousness and Vxori lis non intenditur the Husband is answerable for the Wife the Pleas must be brought against him So Jesus Christ hath paid our Debts and representeth the merit of his Sacrifice he is responsible for the Debts we owe to Divine Justice Participation is another Benefit Eph. 5.26 Husbands love your Wives as Christ loved the Church and gave himself for it that he might sanctifie and cleanse it by the washing of Water Christ upon the Cross had merit enough to purchase and love enough to intend and Wisdom enough to choose the greatest benefit for us and what did he purchase intend and choose but to sanctifie and cleanse us by the washing of water through the Word And lastly we must receive him to the Ends for which God offereth him that is to be Lord and Husband which importeth a forsaking all others and a devoting and giving up our selves to Christ to live in his Love and Obedience 1. Before there can be a Receiving there must be a Renouncing of all other Loves Christ will be entertained alone The Husband cannot endure a Corrival and Competitor And the Marriage consent implyeth an Election and Choice which is a renouncing all others and a preferring him alone So the Marriage Covenant runneth Hos. 3.3 Thou shalt not be for another but shalt be for me So Psal. 45.10 11. Hearken O Daughter and consider incline thine ear Forget also thine own people and thy Fathers House So shall the King greatly desire thy Beauty for he is thy Lord and worship thou him All that do consider what is offered in Christs name and consent to the motion they must forsake all their old wayes their old Corruptions and old Passions and old Affections and seriously think of leaving all their worldly Pleasures and Vanities they must not stick at their choicest Interests most pleasing Lusts and dearest Sins
about something else Luk. 14.18 19 20. indeed will not come Joh. 5.40 And ye will not come to me that ye may have life But then 't is all Lord Lord. Oh how fain would they own Christ and be owned by him But alas their Repentance cometh too late their desires too late their tears too late 't is all forced by their extremity Job 27.9 Will God hear his cry when trouble cometh upon him An Hypocrite would not much care if he were heard in the times of peace and the affluence of outward enjoyments but then when he would fain flatter God into an hearing God rejecteth him In extremity they prize mercy above a thousand Worlds but all will not do the Door is shut 3. The Matter of the Petition Open to us That is the Door of the Nuptial Chamber None but desire Happiness This Petition as set here noteth two things 1. The innate desire of Happiness that is in Man All desire to enter and to be saved at length however they neglect the Means for the present to get Oyl in their Vessels or to keep in their Lamps 2. How deeply leavened with self-confidence and self-conceit the Hearts of men are so that they are not easily dispossessed of it When the door is shut the foolish Virgins make full account to enter The most sottish think they shall do well enough Deut. 29.19 I shall have peace though I walk in the Imagination of my own heart and add drunkenness to thirst Especially the Temporary who is the refined Hypocrite Many shall say to me in that day Lord Lord we have prophesied in thy name c. make full account to go to Heaven that shall never come there They trust to false Evidences use negligent endeavours please themselves with uncertain and deceitful hopes But all vain and false pretences shall then be confuted and those that have an high and false opinion of their interest in Christ shall then be disproved by him Secondly I now come to the Bridegrooms Reply Where note 1. The Vehemency and Asseveration Verily I say unto you To cut off all further hope his Answer is peremptory and decisive 2. The Reply it self I know you not There is a twofold knowledge Intuitive and Approbative 1. By an Intuitive Knowledge known unto the Lord from the beginning are all his Works Act. 15.18 God had an Idea of all things in himself before he gave them actual Being He knoweth all whom he conserves by his Providence Every wise man knoweth what he hath Christ knew that virtue went from him in the throng 2. But this Knowledge is here meant of the knowledge of Approbation as we find it often in Scripture Now Christs knowledge of his own people is threefold First As they fall under the purposes of his Grace So 't is said 2 Tim. 2.12 The Lord knoweth them that are his This is also in Scripture called his Fore-knowledge Rom. 8.29 Whom he did foreknow them he did predestinate to be conformed to the Image of his Son 1 Pet. 1.2 Elect according to the foreknowledge of God the Father God the Father having all persons that ever should be in the World under his all-seeing eye he did out of his free love single and choose out some to be the Objects of his Grace designing them by the Redemption of Christ and the Sanctification of the Spirit to come unto Glory He particularly treated with Christ about them Joh. 17.6 put them into his hands to be justified sanctified and finally saved This is the foundation of the Lord that standeth sure Secondly As they are under the care of his Special Providence when they are in actual being to supply them with all things necessary and good for them So t is said Psal. 1.6 The Lord knoweth the way of the righteous but the way of the wicked shall perish Joh. 10.14 I am the good Shepherd and know my Sheep and am known of mine Christ knoweth them man by man person by person and all their safety cometh from his particular care over them Gal. 4.9 But now after that ye have known God or rather are known of God He assigneth the work of Conversion to Gods preventing Grace Sinners in an unconverted Estate are such of whom God taketh no notice and knowledge so as to be familiar with them and to communicate his special and saving blessings to them Thirdly 'T is put for his Rewarding Grace and so he is said to know or not to know To know his People 1 Cor. 8.3 If any man love God the same is known of him Those that choose God for their portion and cleave to him and serve him faithfully Christ will own them or confess them before his Father in Heaven Luk. 12.8 but others he will not own See Mat. 7.21 And then will I profess unto them I never knew you He will not own them in judgment that will not own and obey him now So Luk. 13.25.26.27 When once the master of the house is risen up and hath shut the door and ye begin to stand without and knock at the door saying Lord Lord open to us and he shall answer and say unto you I know you not whence you are Then shall ye begin to say we have eaten and drunk in thy presence and thou hast taught in our streets But he shall say I tell ye I know you not Here is no entertainment for such as you who have by your sloth negligence and improvidence forfeited the advantages offered you I never approved you for my Disciples and Servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. saith Chrisostome These words are more cutting and grievous than Hell it self I know you not Well these three sorts of knowing must be distinguished The first is this That Christ hath a particular and exact knowledge of all the Elect and who they are that shall be saved wherein he will not be disappointed Joh. 13.18 I know whom I have chosen The second is the ground of our present comfort and support He hath a special affection to them taketh special notice and care of them and will bring them to know love and acknowledge him as he doth also them He beareth a suitable Impression thereto The third is matter of our hope and will be our honour at the last day that Christ will come to us and own us and reward us for all that we have done or suffered for him here When others have the entertainment of Strangers and are rejected as no true Believers and Professors of the Gospel then shall we be owned and admitted into Heaven by him Here is a large Field of Matter I shall single out those things that are most obvious and worthy of our remark and Observation First That they came afterwards I shall take occasion to shew the Necessity of hastening our Preparation for the day of our Accounts Secondly From their passionate desire to have the door opened to them here is a strong insinuation and vehement desire Lord Lord
this Prayer You may observe hence That it is of advantage to use vocal Prayer not only in Publick when we may quicken others as one Bird setting all the rest a chirping and we profess we are not ashamed of God or his Worship but in private also God made Body and Soul and will be served by both Words are as giving vent to or as the broaching of a full Vessel Strong Affections cannot be confined to Thoughts Psal. 39.2 3. My Heart was hot within me while I was musing the Fire burned then spake I with my Tongue Musing makes the Fire to burn There is a continual Prayer by Ejaculations and Thoughts but words become solemn and stated times of Duty Words are a boundary to the Mind and fix it more than Thoughts which are usually light and skipping The Mind may wander but words are as a Trumpet to summon them again into the presence of God Our roving Madness will be sooner discerned in Words than in Thoughts When a Word is lost or misplaced we are more ashamed and by Words a dull sluggish Heart is sometimes quickned and awakned It is good to use this Help Now I come to the Prayer it self Father It is a Word of Confidence and sweet Relation in which there is much of Argument in that Christ as God's only Son speaketh to his own Father Father glorify thy Son A Father is wont to be delighted with the Glory and Honour of a Son as the Mother of Zebedee's Children sought their Preferment Matth. 20.20 It is good to observe that Christ doth not say our Father as involving our Interest with his because it is of a distinct Kind Christ would observe the distinction between us and himself he is a Son that is equal with the Father eternal with his Father but we are adopted Sons made so When he speaketh to his Disciples he saith not our Heavenly Father but your Heavenly Father knoweth that ye have need of all these things Mat. 6.32 And John 20.17 I ascend unto my Father and your Father and to my God and your God clearly distinguishing his own Interest from ours And mark Christ useth the Argument of Son and Father to shew that he was not therefore glorified because a Son but therefore a Son because glorified We may note hence 1. That it is very sweet and comfortable in Prayer when we can come and call God Father It is a Word of Affection Reverence and Confidence in all which the excellency of Prayer consisteth So Christ in all his Addresses Father if it be possible let this Cup pass from me Mat. 26.39 So also all his Prayers are bottom'd on this Relation Vers. 5. And now O Father glorify thou me with thine own self Mat. 11.25 I thank thee O Father Lord of Heaven and Earth c. He hath taught us the same to pray Our Father which art in Heaven Mat. 6.9 The great Work of the Spirit is to help us to speak thus to God not with Lips that feign but from our Hearts Rom. 8.15 Ye have received the Spirit of Adoption whereby we cry Abba Father We confine the Spirit 's Assistance to earnest Tendencies and vigorous Motions the main Work is to help us to cry Father with a proper and genuine Confidence Now all cannot do thus a wicked Man cannot say safely to God my Father Whosoever claims Kindred of God while he is unjust and filthy it is not a Prayer but a Contumely and Slander He that sanctifieth and those that are sanctified are all of one for which cause he is not ashamed to call them Brethren Heb. 2.11 Christ counteth none to be of his Kindred but the Regenerate Pagans are Strangers and Carnal Men in the Church are Bastards they had need study Holiness that would claim Kindred of Christ. Consider then What Claim and Interest have you in God It is sad if we can only come as Creatures cry as Ravens for Food out of a general Title to his Providence or to cry Father and lie to take his Name in vain It is sweeter to speak to God as a Son then as a Creature Lord Lord is not half so sweet as Our Father This is a sweet invitation to Prayer Mat. 7.9 What Man of you who if his Son ask Bread will he give him a Stone Vers. 11. If ye then that are Evil know how to give good Gifts to your Children how much more will your Heavenly Father give good things to them that ask him It is a Consolation in Prayer Gal. 4.6 Because ye are Sons he hath sent forth the Spirit of his Son into your Hearts crying Abba Father It is a ground of Hope and Expectation after Prayer Ye have received the Spirit of Adoption to call God Father 2. Christ was about to suffer bitter things from the Hand of God and yet he calleth him Father In Afflictions we must still look upon God as a Father and behave our selves as Children Christ felt him a Judg yet counts him a Father God as a Judg was now about to lay on him the Sufferings of all the Elect yet Christ calls him Father to declare his Obedience and Trust. The Hour was come in which the whole weight of God's Displeasure was to be laid upon him yet in this Relative Term he acknowledgeth his Father's Love and manifesteth his own Obedience We should do so in all our Afflictions 1. Maintain the Comfort of Adoption 2. Behave our selves as Children 1. Maintain the Comfort of Adoption It is the folly of the Children of God to question his Love because of the greatness of their Afflictions as if their Interest did change with their Condition and God were not the God of the Vallies as well as the God of the Hills We have more cause to discern Love than to question it Bastards are left to a looser Discipline Heb. 12.8 If ye are without chastisement whereof all are partakers then are ye Bastards and not Sons To be exempted from the Cross is to be put out of the Roll of Children The Bramble of the Wilderness is suffered to grow wild but the Vine is pruned The Stones that are designed for a noble Structure or Building are hewed and squared when others lie by neglected 2. Behave our selves as Children with Patience and Hope 1. With a submissive Patience Father is a word that implieth Authority and Love and Care all which are Arguments of Patience Fathers have a natural Right to Rule we must take it quietly and patiently at their Hands Isaac yielded to his Father when he went to be sacrificed It is said Gen. 22.8 they both went together which noteth his quiet submission But Fatherly Acts are not only managed with Authority but with Love and Care Slaves may be corrected out of Cruelty and Hatred by their Masters but Fathers do not deal so with Children Heb. 12.9 10. Furthermore we have had Fathers of our Flesh which corrected us and we gave them reverence Shall we not much rather
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
ask Assurance is a ground of the more earnest Request When Daniel understood by Books the number of the Years then he was most earnest in Prayer and when Elijah heard the sound of the Rain he prayed Prayer is to help on Providences that are already in motion That thy Son also may glorify thee Here is another Argument It is usual in Prayer to speak of our selves in a third Person so doth Christ here That thy Son may glorify thee This may be understood many ways partly as the Glory of the Son is the Glory of the Father partly by accomplishing God's Work that I may destroy thy Enemies and save thy Elect partly by the preaching of the Gospel in Christ's Name to the Glory of God the Father He doth as it were say I desire it for no other end but that I may bring Honour to thee From this Clause 1. Observe That God's Glory is much advanced in Jesus Christ. In the Scriptures there is a Draught of God as Coin bears the Image of Caesar but Caesar's Son is his lively Resemblance Christ is the living Bible we may read much of the Glory of God in the Face of Jesus Christ. We shall study no other Book when we come to Heaven for the present it is an advantage to study God in Jesus Christ. The Apostle hath an expression 2 Cor. 4.4 Lest the Light of the Glorious Gospel of Christ who is the Image of God should shine unto them Christ is the Image of God and the Gospel is the Picture of Christ the Picture which Christ himself hath presented to his Bride There we see the Majesty and Excellency of his Person and in Christ of God And Vers. 6. the Apostle saith To give the Light of the Excellency of the Knowledg of the Glory of God in the Face of Jesus Christ. In Christ we read God glorious in his Word Miracles personal Excellencies Transfiguration Resurrection we read much of God There we read his Justice that he would not forgive Sins without a plenary Satisfaction If Christ himself be the Redeemer Justice will not bate him one Farthing His Mercy he spared not his own Son What scanty low Thoughts should we have of the Divine Mercy if we had not this Instance of Christ His Truth in fulfilling of Prophecies Psal. 40.7 8. Then said I Lo I come in the volume of the Book it is written of me I delight to do thy Will O my God yea thy Law is within my Heart This was most difficult for God to grant for us to believe yet rather then he would go back from his Word he would send his own Son to suffer Death for a sinful World All things were to be accomplished though it cost Christ his precious Life God had never a greater Gift yet Christ came when he was promised He will not stick at any thing that gave us his own Son His Wisdom in the wonderful contrivance of our Salvation When we look to God's Heaven we see his Wisdom but when we look on God's Son we see the manifold Wisdom of God Ephes. 3.10 The Angels wonder at these Dispensations to the Church His Power in delivering Christ from Death and the glorious Effects of his Grace His Majesty in the Transfiguration and Ascension of Christ. O then study Christ that you may know God There is the fairest Transcript of the Divine Perfections the Father was never published to the World by any thing so much as by the Son 2. Observe Our Respects to Christ must be so managed that the Father also may be glorified for upon these terms and no other will Christ be glorified 2 Cor. 1.20 For all the Promises in him are Yea and in him Amen to the Glory of God by us Phil. 2.10 11. That at the Name of Jesus every Knee shall bow and every Tongue shall confess that Jesus Christ is Lord to the Glory of God the Father John 14.13 Whatsoever ye shall ask in my Name that will I do that the Father may be glorified in the Son Look as the Father will not be honoured without the Son John 5.23 That all Men should honour the Son even as they honour the Father he that honoureth not the Son honoureth not the Father that hath sent him so neither will the Son be honoured without the Father I condemneth them who out of a fond respect to Christ neglect the Father As the former Age carried all respect in the Name of God Almighty without any distinct reflection on God the Son So many of late carry all things in the Name of God the Son that the Adoration due to the other Persons is forgotten The Wind of Error doth not always blow in one Corner When the heat of such an Humour is spent Christ will be as much vilified and debased Our Hearts should not be frigidly and coldly affected to any of the Divine Persons 3. Observe It is the proper Duty of Sons to glorify their Father Mal. 1.6 If I be a Father where is mine Honour Mat. 5.16 Let your Light so shine before Men that others seeing your good Works may glorify your Father which is in Heaven How must this be done 1. By reverend Thoughts of his Excellency especially in Worship then we honour him when we behave our selves before him as before a great God this is to make him glorious in our own Hearts When we conceive of him as more excellent than all things Usually we have mean base thoughts by which we streighten or pollute the Divine Excellency 2. By serious Acknowledgments give him Glory Rev. 4.11 Thou art worthy O Lord to receive Glory and Honour and Power for thou hast created all things and for thy Pleasure they are and were created Now this is not in naked ascriptions of Praise to him pratling over words but when we confess all the Glory we have above other Men in Gifts or Dignity is given us of God this is to make him the Father of Glory Ephes. 1.17 That the God of our Lord Jesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledg of him 3. When we make the advantage of his Kingdom the end of all our Actions 1 Cor. 10.31 Whether ye eat or drink or whatever you do do all to the Glory of God Phil. 1.20 Christ shall be magnified in my Body whether it be by Life or by Death Christ had glorified him yet he seeks now to do it more Self will be mixing with our Ends but it must be beaten back We differ little from Beasts if we mind only our own Conveniences 4. By making this the aim of our Prayers We should desire Glory and Happiness upon no other terms Ephes. 1.6 To the Praise of the Glory of his Grace wherein he hath made us accepted in the Beloved It is a mighty encouragement in Prayer when we are sure to be heard John 12.28 Father glorifie thy Name then came there a Voice from Heaven
there Salvation in any other for there is no other Name under Heaven given among Men whereby we must be saved it only excludeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are called Gods 1 Cor. 8.5 There is no God but one Many are called Gods but to us there is but one God the Father As also it is the scope of Christ he would lay down the Summary of Christian Doctrine the one Member being opposed to the vanity of the Gentiles the other to the blindness of the Jews 2. To note the Order and Oeconomy of Salvation in which the Father is represented as Supream in whom the Sovereign Majesty of the Deity resideth and the Son sustaineth the Office of Mediator and Servant Joh. 14.28 My Father is greater then I not in respect of Nature or essential Glory for therein they are both equal Phil. 2.6 Who being in the Form of God thought it no robbery to be equal with God but in order of Redemption in which the Father is the principal Party representing the whole Deity because he is the Original and Fountain of it So 1 Cor. 8.6 But to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him God the Father is to be conceived as the Supream Person or ultimate Object of Worship and the Son as Lord and Mediator And Jesus Christ whom thou hast sent That is Jesus Christ not as the Second Person in the Trinity but as Mediator Sent implieth 1. Christ's Divine Original he came forth from God he is Legatus à latere John 16.30 By this we know that thou camest forth from God He was a Person truly existing before he was sent into the World and a distinct Person from the Father for he that sendeth and he that is sent are distinguished 2. His Incarnation Gal. 4.4 When the fulness of time was come God sent forth his Son made of a Woman 3. It implieth his whole Office of Mediator and Redeemer wherefore he is called the Apostle and High Priest of our Profession Heb. 3.1 Apostle implieth one that was sent Christ was the chief Apostle and Messenger of Heaven the High Priest and Apostle The High Priesthood was the highest Calling in the Jewish Church and the Apostleship the highest Calling in the Christian Church to note that the whole Office of saving all the Church the Elect of all Ages is originally in Christ. He is the great Ambassador to treat with us from God and the High Priest to treat with God and appease his Wrath for us The Names of Christ also are of some use Such Scriptures are like Gold that may be beaten into thin Leaves In Summaries and Breviats every Mark and Letter is of use Jesus signifieth a Saviour at it is explained Mat. 1.21 Thou shalt call his Name Jesus for he shall save his People from their Sins This is a part of our Belief to acknowledg Christ a Saviour Then Christ signifieth anointed We shall draw out the sum of all in a few Points 1. Observe The Beginning Increase and Perfection of Eternal Life lieth in Knowledge 1. The Beginning of it is in Knowledg Knowledg is the first step to Eternal Life In Paradise Adam's two Symbols were the Tree of Knowledg and the Tree of Life As Light was the first Creature that God made so it is in the New Creation Col. 3.10 Put on the New Man who is renewed in Knowledg after the Image of him that created him By the inlightning of the Holy Ghost the Work of Grace is begun and the Seed of Glory is laid in the Heart The Holy Ghost representeth the Patern and then conformeth us to 〈◊〉 Regeneration is nothing but a transforming Light or such an Illumination as châ—â—ges the Heart 2 Cor. 3.18 We all with open Face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of our God Ephes. 4.23 Be renewed in the Spirit of your Minds It maketh our Notions of God and Christ to be active and effectual The Force of the new Nature is first upon the Mind it taketh Sin out of the Throne God in the order of Grace followeth the Order which he hath established in Nature Reason and Judgment is to go before the Will 2. The Increase of it is by Knowledg 2 Pet. 3.18 But grow in Grace and in the knowledg of our Lord and Saviour Jesus Christ. The more thou growest in Knowledg the more thou growest in Life All the gradual Progress and Increase of the Spiritual Life is by the increase of Light 2 Pet. 1.2 Grace be multiplied unto you by the knowledg of God and Jesus Christ our Lord. Heat doth increase by Light as a Room is warmer at high Noon than in a chill Morning I confess through corruption and literal airy Knowledg Men grow more carnal and careless as new Light quencheth old Heat but by the Light of the Spirit the Heart is more quickned and enlivened and as the Judgment is made solid so the Heart is more gracious 3. The Perfection of it is by Knowledg Psal. 17.15 When I awake I shall be satisfied with thy Likeness The Heaven of Heavens is to satisfy the Understanding with the knowledg of God One great end of our going to Heaven is to better our Notions and Apprehensions While the Soul is Prisoner in the Body we have but low and dark Thoughts but there we are illuminated on a sudden One glympse of God in Glory will inform us more than the study of a thousand Years Vse 1. Is to shew us the sad estate 1. Of Men without knowledge Prov. 19.2 Also that the Soul be without Knowledg it is not good Fruit that hath but little Sun can never be ripe Men will say we are ignorant but we hope we have a good Heart You can as well be without the Sun in the World as without Knowledg and Light in the Heart In all the Communications of Grace God beginneth with the Understanding as strength to bear Afflictions Jer. 31.19 After I was instructed I smote on my Thigh and was ashamed yea even confounded because I did bear the reproach of my Youth James 1.5 If any of you lack Wisdom let him ask it of God It is the Perfection of the present Life and the Foundation of the next It is the Perfection of the present Life the excellency of a Man above the Beasts The more Knowledg the more a Man and the more Ignorant the more Brutish Psal. 49.20 Man that is in Honour and understandeth not is like the Beasts that perish Job 35.11 Who teacheth us more than the Beasts of the Earth and maketh us wiser than the Fowls of Heaven If a Man would glory in any thing it should be in the Knowledg of God Jer. 9.24 Let him that glorieth glory in this that he understandeth and knoweth me 2. Of
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for when the Nature of God is expressed it is expressed by a word equivalent to Essence I Am that I Am Exod. 3.14 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that was and is and is to come Rev. 1.4 Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is called Heb. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The express Image of his Person It cannot be rendred Essâ—nce but Subsistence for then Arrius would have carried the Day and Christ would be only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Father's Essence cannot properly be said to be impressed on the Son since the very same individual Essence and Substance was wholly in him as it was wholly in the Father and the Son cannot be said to be like But now the express Image of his Subsistence or as we now render it Person doth provide for the Consubstantiality of the Son against Arrius and for the distinction of the Subsistences against Sabellius Thus for a long time it was carried in the terms of Substance and Subsistence But how came the word Person in use I answer The Latin Church expressed it by Person upon these Grounds partly because they would have a word in their own Language that might serve for common and vulgar use and the right apprehension of this Mystery partly because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Subsistence were ambiguous and of a doubtful signification being both often in common acceptation put for the same thing and the Latin Fathers timidiùs usi sunt eo vocabulo were shy in using that word partly because this word is very commodious as being proper to particular distinct rational Substances Whatever is a Person must be a Substance not an Attribute or Accident as White or Black a particular Substance not a general Essence or Nature it must be living we do not call a Book or a Board a Person it must be rational we do not call a Tree or a Beast a Person though they have Life but only Man and it must not be a part of a Man as the Soul it must be that which is sustained in another but subsisteth of it self so the humanity of Christ is not a Person because it hath no Subsistence in it self but is sustained by the Godhead Now a Person in the Godhead is an incommunicable Subsistence in the Divine Essence or the Divine Essence or Nature distinguished by its incommunicable Property or more plainly a diverse and distinct Subsistence in the Godhead And the word is not to be taken in the extream rigor to infer any separation or division in the Godhead Three Persons among Men make three separate Essences three Men but not here three Gods for in the Godhead the Persons are not separate and divided but only distinguished by their Relative Properties they are Coeternal Infinite and may be in one another the Father in the Son the Son in the Father both in the Spirit We are material and though we communicate in the same Nature yet we live separate In short the word Person is used to shew that they are not only three Acts Offices Attributes Properties Qualities Operations but distinct Subsistences distinguished from one another by their unchangeable Order of First Second and Third Father Word and Spirit and their incommunicable Properties of Paternity Filiation and Procession or unbegotten begotten and proceeding and by their special and personal manner of Operation creating redeeming sanctifying Creation is by the Father Redemption by the Son Sanctification by the Spirit More may be said but when shall we make an end Let us apply it Vse Let us bless God that we have such a compleat Object for our Faith we can want nothing that have Father Son and Spirit the co-operation of all the Persons for our Salvation that we can consider the Father in Heaven the Son on the Cross and feel the Spirit in our Hearts yea that the whole Godhead should take up its abode and come and converse with us 2 Cor. 13.14 The Grace of our Lord Jesus Christ the Love of God and the Communion of the Holy Ghost be with you all Amen Oh what a treble Privilege is this Grace Love and Communion Election Merit and Actual Grace This is a Mystery felt as well as believed We have a God to love us a Christ to redeem us and a Spirit to apply all to the Soul 1 Pet. 2.3 If so be ye have tasted that the Lord is gracious Our Spiritual Estate standeth upon a sure Bottom the beginning is from God the Father the Dispensation from the Son and the Application from the Holy Ghost The Father 's Electing Love is ingaged by the Merit of Christ and conveyed by the Power of the Holy Ghost There was a Purpose by the Father the Accomplishment was by the Son and Exhibition is by the Spirit it is free in the Father sure in the Son ours in the Spirit the Father purposeth the Son ratifieth the Spirit giveth us the enjoyment of all Oh! let us adore the Mysterious Trinity we are not thankful enough for this glorious Discovery Doct. 4. That God who is one in three Persons is the only true God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thee the only true God 1 Thess. 1.9 Ye turned to God from Idols to serve the Living and True God All others are but Idols and false Gods they are not able to avenge the contempt of them that wrong them or to save those that trust in them Gal. 4.8 Then when ye knew not God ye did service to them that by Nature were no Gods An Idol is nothing but what it is in the valuation and esteem of Men. Oh then let us not look upon Religion as a meer Fancy God is whether we acknowledg him or no. Usually in great Turns and Changes many turn Atheists some turn short from gross Idolatry to rest in Superstition others turn over and lay aside Religion it self as if all were Fancy and Figment Oh consider a God there is who else made the World And then Who is a God like unto the Lord our God Go search abroad among the Nations It is some advantage sometimes to consider what a God we â—erve above the Gods of the Gentiles God alloweth you the search for Settlement and Satisfaction Jer. 6.16 Thus saith the Lord Stand ye in the ways and see and ask for the old Paths Where is the good Way and walk therein and ye shall find rest for your Souls If you will make a serious Comparison see where you can anchor safer than in Christianity Where can you have more comfortable Representations of God than in the Christian Religion And where can you have a purer Representation of the Christian Religion than in the Churches of the Protestants all else is as unstable as Waters Here God is represented as holy yet gracious and here you may meet with a strict Rule of Duty and yet best for your Choice Let it confirm you in your Choice and bless God for the Advantages of
more that he would be our Husband and yet further that he would be our Head He counted it an Honour and bought it at a dear rate 1. We are given to him to be Subjects of his Kingdom Christ is Lord of all the World but he prizeth to Title like that of King of Saints Rev. 15.3 to rule as Lord in the Church No Throne like the Conscience of an humbled Sinner The Heart is Christ's best Presence-Chamber he loveth to have his Chair of State set there He had an eternal Right together with the Father and the Holy Ghost but he would come and suffer and be crowned with a Crown of Thorns that he might have a new Right as Mediator and have the Crown of Glory put upon his Head in the Church Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour The Father promised it long before upon Bargain and Contract There is never a Subject that Christ hath but is bought and with the dearest Price his Soveraign's own Blood Mat. 20.28 He gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransome for many Many Subjects die in other Kingdoms that the Prince may be seated in the Throne but here the Prince dieth for the Subjects that he may govern his Spiritual Realm with more Peace and Quietness As the Price was great so the Father hath made him a large Grant 1. Christ's Empire is Universal and spread throughout the World He properly is the Catholick King there are no Bounds and Limits of his Empire Isa. 53.12 Therefore will I divide him a Portion with the great and he shall divide the spoil with the strong Some of all Nations are given to him Isa. 49.12 Behold these shall come from far and lo these from the North and from the West and these from the Land of Sinim North West South Jews and Gentiles The Jews that are now his Enemies shall appoint to themselves a Head as the Tribes flocked to Hebron to crown David Hos. 1.11 Then shall the Children of Judah and the Children of Israel be gathered together and appoint themselves one Head and they shall come up out of the Land There is no King like Christ for largeness of Command and Territory All Monarchs have certain Bounds and Limits by which their Empire is terminated Christ's Empire runneth throughout the whole Circuit of Nature he hath a Multitude of Subjects 2. Christ's Empire is Eternal Of the increase of his Government there shall be no end Isa. 9.7 Kings must die and then their Favourites may be counted Offenders So Bathsheba said to David who yet was a Type of the Reign of Christ 1 Kings 1.21 When my Lord the King shall sleep with his Fathers I and my Son Solomon shall be counted Offenders But Christ liveth and reigneth for evermore But you will say Christ doth not reign for ever but till he hath put all Enemies under his Feet when he shall resign up the Kingdom to the Father 1 Cor. 15.24 I Answer In Kingly Dignity there are two things Regia Cura and Regius Honor Kingly Care and Kingly Honour Kingly Care by which he ordereth and defendeth his Subjects and Kingly Honour which he receiveth from his Subjects Certainly Christ shall be King for ever and ever Luke 1.33 And he shall reign over the House of Jacob for ever and of his Kingdom there shall be no end because he shall always be honoured and adored as King and Mediator He shall resign the Kingdom that is that way of Administration for when the Elect are fully converted and sanctified and their Enemies destroyed there will be no need of this Care Now thus we are given to Christ that he might be a King Universally and Eternally He ruleth us by a sweet Covenant he might rule us by Power Other Kings find Subjects he maketh them He might rule us for he bought us he hath an absolute right over us As there was a Covenant between the Father and Christ so between Christ and the Church He propoundeth no less than a Kingdom Isa. 10.8 Are not my Princes altogether Kings Christ's Title is by Purchase Conquest and Consent All Christ's Subjects were Vessels of Wrath Vessels of Hell in their natural Estate he recovered us from the Devil by Power and Conquest he bought us out of his Father's Hands by Merit and Price In short concerning this Kingdom which belongeth to the second Person The Father appoints it the Son merits it the Holy Ghost as Christ's Vice-Roy governs it The Father chuseth a certain number of Men giveth them to Christ the Son dieth for these Men ransometh them from the Grave and Hell and committeth them to be ruled and governed to the Spirit as Christ's Vicar the Spirit useth the Ministry of Men we are the Holy-Ghost's Overseers Acts 20.28 by which Grace is wrought and so we are united to Christ. Our Work by the Power of the Spirit is to bring them to Christ and Christ bringeth us to God the Father by his Intercession and by final Tradition which is the last Act of Christ's Mediatory Kingdom 1 Cor. 15.24 Then shall he deliver up the Kingdom to the Father God giveth us to Christ Christ to the Spirit the Spirit uniteth us to Christ and Christ bringeth us to God So that if we would enter into this Kingdom we must go to God the Father confess thou art a Traitor and Rebel desire him not to enter into Judgment with thee but seek to be reconciled If thou thus comest to the Father he will send thee to the Son as Job 42.8 God biddeth the Friends of Job to seek his Intercession I will not be pleased with you but in Christ. If I did not regard the presence of Jehoshaphat I would not look to thee nor see thee 2 King 3.14 Go to the Son reflect upon Christ's Merit and Intercession say Lord appear for us before thy Father were it not for thee he would not regard my Face The Son will send you to the Spirit I cannot bring you to God in your Impurity and Rebellion go to the Spirit of my Father that he may wash you and purge you Plead the promise of the Spirit John 16.13 14. Howbeit when he that is the Spirit of Truth shall come he will guide you into all Truth for he shall not speak of himself but whatsoever he shall hear that shall he speak and he will shew you things to come He shall glorify me for he shall receive of mine and shall shew it to you When we come to the Spirit he will send us to Moses and the Prophets hear them The Word is the Rod of his Strength By the Word we are gained by the Sacraments we take an Oath of Allegiance in Prayer we perform our Homages in Alms and Acts of Charity we pay him Tribute Praise and Honour are the Revenues of this Crown Thus I have shewed the Title the largeness of the Grant and the manner of Administration 2. We are
Father in Heaven the Son on the Cross the Spirit in our Hearts We are given to Christ but Christ is given to us by the Spirit our Interest is wrought and applied by the Holy-Ghost It is the Spirit of the Father the Spirit of the Lord Jesus Christ who is his Executor he is to see Christ's Will accomplished he is Christ's Vicar in his Kingly and Prophetical Office 2. Vse Let us consecrate and give up our selves to Christ. Walk as his 1 Cor. 3.23 Ye are Christ's and Christ is God's Look for all from him by dependance on him be whatever you are to him to his Glory You are given up to him you are not at your own dispose neither Tongue nor Heart nor Estate is thine God gave it and if thou are a Christian thou hast given up thy self to him SERMON IX JOHN XVII 6 I have manifested thy Name unto the Men which thou gavest me out of the World thine they were and thou gavest them me and they have kept thy Word Secondly THEY are committed to him by way of Charge In opening this I shall enquire 1. Who are the Persons that are thus given to Christ I answer The Elect and no other They are given to him out of the World a selected Company as in the Text Those whom thou hast given me such as shall surely and infallibly be brought to Grace and conducted to Glory John 6.37 All that the Father giveth me shall come to me And Vers. 39 40. This is the Father's Will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last Day And this is the Will of him that sent me that every one which seeth the Son and believeth on him may have Everlasting Life and I will raise him up at the last Day And can the Father's Will be disappointed I wonder what can Men object against so plain a Scripture and when they are come they cannot miscarry This is the Will of him that sent me that of all that he hath given me I should lose nothing not a Leg not a piece of an Ear Christ hath received a special Charge But you will say It is said John 17.12 Those which thou hast given me I have kept and none of them is lost but the Son of Perdition So it seemeth some may be lost which are given to Christ. I Answer 1. The word given is there used Indefinitely for those given to Christ by way of Reward as well as those given to him by way of Charge Hypocrites because of their External Vocation are said to be given to Christ by way of Ministry and Service but not by way of special Charge That is notable which Christ saith John 13.18 I speak not of you all I know whom I have chosen but that the Scripture may be fulfilled He that eateth with me hath lift up his Heel against me Where he sheweth plainly that one of them was not of the Number of the Elect and should not receive the Privileges of his especial Charge Though he was chosen to the Calling of an Apostle yet not to Eternal Life Christ knoweth the number of the Heirs of Salvation and who only are given him by way of Ministry and Service of the Church 2. I may Answer by interpreting the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are not acceptive but adversative none of them is lost but the Son of Perdition is lost the words are not rendred except the Son of Perdition but but the Son of Perdition it is not nisi but sed There is no exception made of Judas as if he had been given to Christ and afterward had fallen away It is not nemo nisi Filius Perditionis but when he had mentioned their keeping he would adversatively put the losing of Judas This Phrase or manner of Speech is often used in Scripture So Rev. 21.27 And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lie but they which are written in the Lamb's Book of Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the words are not exceptive for then it would follow that some which work Abomination should enter into the Kingdom of Heaven but adversative these shall not enter but others shall enter So Mat. 12.4 It was not lawful for him to eat neither for those which were with him but only for the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not exceptive as if the Priests were of David's Company 2. What was this Charge It will be opened by considering What the Father proposed concerning the Elect and what the Son undertook 1. What the Father proposed The words of Heaven are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unutterable words which it is not lawful for a Man to utter 2 Cor. 12.4 Those secret ways of Discourse and Communication between the Father and the Son are to be adored with reverence and deep silence were it not that the Spirit of God hath put them into such Forms as are sutable to those Transactions and Intercourses which are between Man and Man It is usual in Scripture to put the Passages between God and Christ into Speeches Psal. 40.6 7 8. Sacrifice and Offering thou didst not desire mine Ears hast thou opened Burnt-Offering and Sin-Offering hast thou not required Then said I Lo I come In the Volume of the Book it is written of me I delight to do thy Will O my God yea thy Law is within my Heart Psal. 2.8 Ask of me and I will give thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession Psal. 110.1 The Lord said unto my Lord Sit thou at my right Hand until I make thine Enemies thy Footstool The Father came to Christ and did as it were say to him Son I am loth that all Mankind should be lost and left under Condemnation there are some whom I have chosen to be Vessels and Receptacles of my Mercy and Goodness and because I am resolved that my Justice shall be no loser you must take a Body and die for them and afterward you must see that they be converted to Grace justified sanctified guided to Glory and that not one of them should miscarry for I will take an account of you at the last Day It is easy to prove all these things out of Scripture That there are a certain definite Number See 2 Tim. 2.19 The Foundation of the Lord standeth sure having this Seal The Lord knoweth those that are his There is no Lottery nor Uncertainty in the Divine Decrees the Number is stated sealed none can add to it or detract any one Person that Christ received a Command to lay down his Life for John 10.18 This Commandment have I received of my Father for them only I lay down my Life viz. for my Sheep That Christ is to see them converted to Grace John 6.37 All that the Father giveth me shall come to me
Name they are all written there as the High Priest carried their Names in his Breast so doth Christ thy Name is ingraven on his Heart John 10.3 He calleth his own Sheep by Name and leadeth them out Clement also with other my Fellow-Labourers whose Names are in the Book of Life Phil. 4.3 John Anna Thomas Clement they are recorded and Christ takes such special notice of them as if there were none other in the World 2. Their Condition and Necessities How obscure and poor soever they be in the account and reckoning of the World Psal. 34.6 This poor Man cried and the Lord heard him Poor Soul he is liable to such Temptations overwhelmed with such Troubles he crieth to me to help him It was the Theology of the Gentiles Dii magna curant parva negligunt That the Divine Powers did only take care of the great and weighty Concernments of the World but neglected the lesser Isa. 40.27 Why sayest thou O Jacob and speakest O Israel my Way is hid from the Lord and my Judgment is passed over from my God Vse 2. It perswadeth us wholly and absolutely to resign up our selves into Christ's Hands The Father is wiser than we he knoweth well enough what he did when he commendeth us to his Son Let us give up Bodies and Souls to Christ all that we have Faith is often expressed by committing our selves to Christ it answereth the Trust the Father reposed in him 1 Pet. 4.19 Wherefore let them that suffer according to the Will of God commit the keeping of their Souls to him in well-doing as unto a faithful Creator The Apostle knew what he did when he trusted Christ with his Soul 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day Is thy Soul laid a Pledg in Christ's Hands It is no easy Work That we may know what it is let me open it a little 1. You must chiefly commit your Souls to him Most Men lose their Souls to keep the Body That which a Man chiefly looketh after is his Jewels and precious Things in a dangerous Time to commit them to the Custody of a Friend So a Christian whatever becometh of him in the World he is careful to lay up his Soul in Christ's Hands that it may be kept from Sin and the Consequents of Sin Alas while we have it in our own keeping it will soon miscarry Now concerning this committing the Soul to Christ let me observe 1. That this Act is most sensible in time of deep Troubles and Death when we carry our Lives in our Hands trust Christ with your Souls Psal. 31.5 Into thy Hands I commit my Spirit thou hast redeemed me O Lord God of Truth So Christ Luke 23.46 Father into thy Hands I commend my Spirit Can we trust Christ upon the warrant of the Gospel when Troubles are nigh and Fears of Death Lord take my Spirit as Stephen Acts 7.59 Lord Jesus receive my Spirit We must do it in our Life especially as often as we renew Covenant but then most sensibly when we come to die Jesus Christ is always the Depository of Souls but when we come to die or are in special Troubles then we are chiefly sollicitous about our Souls as when a House is a burning we are not careful about our Lumber but run to fetch our Jewels to put them in a safe Hand 2. Whenever we do it it must be an advised Act. A Man must be sensible of the Danger he is in of the many Temptations to which he is exposed what a sorry keeper he is of his own Heart Satan could fetch a prey out of Paradise Judas out of Christ's Company What Abilities Christ hath 2 Tim. 1.12 I know whom I have believed and I am persuaded that he is able to keep that which I have committed to him against that day Presumption is a Child of Darkness it cometh from Ignorance and Incogitancy Faith is deliberate and advised a Christian can verture his Soul upon Christ's Grace notwithstanding Infirmities upon Christ's Power notwithstanding Temptations this precious thing is daily in danger yet I can trust it in Christ's Hands he that made it can best keep it and guide us by his Grace and direct us in this dangerous Passage 3. It must still be accompanied with some Confidence We must be quieted I am persuaded he is able to keep that which I have committed to him We should not distrust when we have resigned our selves to the care and tuition of his Spirit Christ's charge will be safe from danger It is our weakness to be full of Doubts and Fears We may be assaulted but we are safe in the Father's Purpose and the Son's Protection Too much confidence in Sanctification and too little in Justification will unsettle us 4. There must be a care of Obedience Lord Jesus receive my Spirit Commit your Souls to him in well-doing 1 Pet. 4.19 Sins will weaken Trust an impure Soul cannot be committed to Christ's Custody Would we commit Dung to a Friend to keep There must be a giving up our selves to him in Love as well as committing our selves to him in Faith John 12.26 If any Man serve me let him follow me and where I am there shall also my Servant be 5. It must arise from a chief care of your Souls Most Men are negligent herein they watch over their Goods but neglect their Souls and lose their Souls to keep these Trifles What account can they make to God at the last day These live as if they had no Souls and can they be said to commit their Souls to God 2. We must give up our Bodies to him and the conveniencies of the Body to let him dispose of us according to his Pleasure We shall have a Body at the last day and that Body will have Glory enough that falleth under Christ's charge John 6.39 This is the Father's Will that hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day He that cannot do the lesser it is impossible he should do the greater He that will not trust God with his earthly Substance Credit Estate how will he trust God with his Soul for eternal Salvation Which is easier to say thy Sins are forgiven thee or to say Arise and walk Mark 2.9 It is more difficult to believe for Salvation but bodily inconveniencies are more pressing and sensible The Welfare of the Body must not be committed to Wealth or Wit but to Christ A Christian is not troubled what shall become of him he leaveth himself to Christ's Disposal which is the way to allay his Cares and Fears III. The Third Argument is what they had done In the next Clause They have kept thy Word Here is another Reason their Obedience He had mentioned what the Father had done now what they had done His Ministry with them was
shall speak unto them all that I shall command him Christ saith his Father gave it him Christ was consecrated Prophet of the Church by the Trinity Mat. 3.17 This is my beloved Son in whom I am well-pleased There was the Father's Voice the Holy Ghost as a Dove and the Son was there in Person Vse Which should stablish us the more in the Truth and is a Patern to Ministers It is excellent when we can say My Doctrine is not mine but his that sent me Or as Paul That which I received of the Lord I have delivered to you 1 Cor. 11.24 3. Observe Among the Things which the Father gave to the Son one of the chiefest is the Doctrine of the Gospel Let us look upon it as a Gift the Father gave it the Son gave it here is a double Gift it was a Gift from the Father to Christ and from Christ to the Apostles I have given them the Word which thou gavest me Next to Christ the Gospel is the greatest Benefit which God hath given to Men He that despiseth the Gospel despiseth the very bounty of God and Men cannot endure to have their Love and Bounty despised As when David sent a courteous Message to Nabal and he was refused he threatned to cut off from Nabal every one that pisseth against the Wall Take heed you despise not God's special Gifts The preaching of the Word it was Christ's largess in the day of his Royalty Ephes. 4 8 11. When he ascended up on high he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers As Princes when crowned have their Royal Donatives Those that grudg at the Ministry and count it a burden they do in effect upbraid Christ with his Gift as if it were not worth the giving Those that labour in the Ministry are his especial Gift to us They are but sottish Swine that trample such Pearls under Feet We should think of them as the special Favours of Christ. I do not speak of the Persons but the Calling This Disposition sheweth no love to Christ. Secondly The next Thing is the Nature of Faith There are two Things spoken of in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have received them and have known surely I. I begin with the latter in order of Words as first in order of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have known surely The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth truly surely is used to exclude that literal historical Knowledg which may be in carnal Men. I. Observe Faith cannot be without Knowledg It is not a blind Assent Rom. 10. 14. How shall they believe in him of whom they have not heard We must know what Christ is before we can trust him with our Souls 2 Tim. 1.12 I know whom I have believed we must see the Stay and Prop before we lean upon it otherwise we shall neither be satisfied in our selves nor be able to plead with Satan nor answer Doubts of Conscience He that is impleaded in Court and doth not know the Privileges of the Law how shall he be able to purge himself Fears are in the Dark The blind Man spoke Reason in that Conference between Christ and him when Christ asked him Dost thou believe on the Son of God He answered and said Who is he Lord that I might believe on him John 9.35 36. We must know what God is Till we have a distinct Knowledg of the Nature of God and the Tenor of the Covenant we shall be full of Scruples Well then Vse 1. It discovereth the wretched Condition of Ignorant Persons We are not so sensible of the Danger of Ignorance as we should be God will render Vengeance to them that know not God and that obey not the Gospel 2 Thess. 1.8 Poor Wretches they live sinfully and die sottishly they live sinfully they are under no aw of Conscience because they have no Knowledg and when they come to die they die sottishly like Men that leap over a deep Gulph blindfold they know not where their Feet shall light In their Life-time at best they live but by guess and some devout Aims and when they come to die they die by guess in a doubtful uncertain way Vse 2. To press Christians to gain more distinct Knowledg if you would settle your Souls in a certainty of Salvation God may lay trouble of Conscience upon a knowing Person but usually Persons Ignorant are full of Scruples which vanish before the Light as Mists do before the Sun 2. Observe They know surely In the Knowledg of Faith there is an undoubted certain Light It dependeth upon two things that cannot deceive us the Revelation of the Word and the illumination of the Spirit The Knowledg of Faith is less than the Light of Glory for Clearness but equal for Certainty it hath as much assurance from God's Word though not so much evidence as ariseth from Injoyment 3. Observe They know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly indeed Every kind of Knowledg is not enough for Faith but a true sound Knowledg There is a Form of Knowledg as well as a Form of Godliness Rom. 2.20 compared with 2 Tim. 3.5 A Form of Knowledg is nothing else but an artificial Speculation a naked Model of Truth in the Brain which like a Winter Sun shineth but warmeth not But let us a little state the Differences 1. The Light of Faith is serious and considerate Faith is a Spiritual Prudence it is opposed to Folly as well as Ignorance Luke 24.25 Oh Fools and â—low of Heart to believe all that the Prophets have said Faith always draweth to use and practice It is a Knowledg with Consideration Ephes. 1.17 That the God of our Lord Jesus Christ the Father of Glory would give unto you the Spirit of Wisdom and Revelation in the knowledg of him Many have Parts but they have not Wisdom to make the best choice for their Souls There is a great deal of difference between Knowledg and Prudence it is excellent when both are joined together I Wisdom dwell with Prudence Prov. 8.12 Wisdom is the Knowledg of Principles Prudence is an Ability to use them to our Comfort Knowledg is setled in the Brain not the Heart When Wisdom entreth into thy Heart Prov. 2.10 it stirreth up Esteem Affiance Love A Carnal Man may have a Model of Truth a traditional disciplinary Knowledg such as lieth in Generals not Particulars and is rather for Discourse than Life A Vintner's Cellar may be better stored than a Noble Man's he hath Wines not to taste but sell a Carnal Man hath a great deal of Knowledg for Discourse not to warm his own Heart 2. The Light of Faith is a realizing Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith is the Evidence of things not seen Heb. 11.1 it maketh absent things present to the Soul But the Light of Parts is a naked abstract Speculation it is without feeling there is no sense and feeling
the Immunities and Franchises which the Natives enjoy But now we are Denizens free of God's House have the liberty not only of Servants but of Children therefore we may urge it in Prayer All the difficulty will be to get the Interest evidenced It is not Confidence but Impudence when some Men say to God we are thine a wicked Man slandereth him when he saith Our Father The great Evidence is Consecration Did you ever give up your whole selves to God Do you walk as his as having nothing of your own at your own disposal Didst thou ever make this Surrender When there are Factions to which hand do you cleave Do you say I am God's I am Christ's God doth as it were say Who is on my side Who SERMON XIII JOHN XVII 10 And all mine are thine and thine are mine and I am glorified in them WE have in the former Verse the first solemn offer of Christ's Intercession or Mediation between God and Man and therein he doth professedly refuse to pray for the World His Reason was he would pray for none but those that were dear to his Father and to himself Now of the Elect he might say They are not only mine but thine They are given him by the Father not by way of Alienation but Oppignoration the Father lost no Right by his Grant and Donation The Gift of the Father to Christ differeth from all the Gifts of Men. When Men give they alter the property of the thing given or certainly are not so careful about it When you give your Son to be a Servant or an Apprentice to another or when a Scholar is put out to School you lessen your Care towards him Or to instance in a Relation less mercenary and servile when you give your Daughters in Marriage you think there is a Child bestowed your Fatherly Title and Propriety is not abolished but your Care is lessened But now though God hath put Believers into Christ's Hands yet he hath not put himself out of Possession but hath still reserved his own Right and Care for the Establishment of the Creatures Comfort Christ is taken in with himself Christ hath a Title proper to his distinct and personal Operation to involve him in the Care Christ hath a Title by Purchase and Redemption and the Father hath a Title proper to his Personal Operation by Election I pray for them which thou hast given me for they are thine The joynt Possession and Care of the Father together with Christ is proved by a general Assertion built on that perfect Communion that was between them All mine are thine and thine are mine c. The Sentence is applicable to Things and Persons 1. To Things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Original wilt bear it So the Fathers generally understood it of the concreated and infinite Riches of the Godhead which all the Persons had in Communion Epiphanius confuting the Sabellians moveth this Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and answereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The parallel place seems to countenance this Exposition John 16.15 All things whatsoever the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you Christ had spoken of this Departure his Absence was to be supplied by the Spirit now lest this should seem to derogate from himself he saith He shall take of mine he shall enrich the Church with the Treasures purchased by me I bought them with a dear Price and in the way of Grace will distribute them Now lest this should derogate from the Father he addeth All things whatsoever the Father hath are mine the same Fulness of the Godhead Majesty Perfection Essence Blessedness It is the Father's Spirit and mine Christ came in as an Heir to the Father and the Spirit as Executor to Christ of his last Will and Testament I cannot utterly exclude this Sence yet I think it is not the formal intent of this Place From hence we may gather the Unity and yet the Distinction of the Divine Persons they have their distinct Right and Title and yet they all communicate in the same Essence Dignity and Priviledges 2. To Persons and so it implieth not the uncreated Riches of the Godhead but their created Goods and Possessions Believers are the created Treasure of the Divinity and every Person hath a distinct Right Christ saith to the Father They are thine and again They are mine and the Spirit is not to be excluded tho he be not mentioned as appeareth in the parallel Place but now quoted They are God's Childrens Christ's Members and the Spirit 's Temples But to come more closely to the Words All mine are thine and thine are mine How are Believers Christs how the Father's The first Title Christ hath to us is the same that he hath to all things else all things are Gods and Christ's by Creation and Preservation So the whole Godhead saith Ezek. 18.4 All Souls are mine God is the Maker and Judg of all But that Sence is too large for this place Christ useth it as a special Argument why he prayed for his own and not for the World Another sort of Creatures must be understood by Creation the Beasts are theirs as well as Men Psalm 50.10 For every Beast of the Forest is mine and the Cattel upon a thousand Hills But there is a peculiar Heritage in which they delight of which it is said 2 Tim. 2.19 The Foundation of the Lord standeth sure having this Seal the Lord knows those that are his There is a number of Men whose Names are written and sealed Now these are the Father's the Son 's the Spirit 's The Text speaketh only of the two first Persons and so I shall mainly carry on the Discourse The distinct Possession must be understood according to the Personal Propriety of each Person Thine by Election mine by Redemption All that I am to redeem to make Intercession for that are to have benefit by me are God's Elect and all God's Elect are to have benefit by me The Point which I shall handle is the Commensurableness of the distinct Propriety of all the Persons in Believers Election Redemption and Sanctification are of the same Sphere and Latitude They are one joynt Possessor Lord and Maker All mine are thine and thine are mine All that the Father electeth the Son redeemeth and I may add because he communicateth in the same Unity of Essence the Spirit sanctifieth So the Apostle 1 Pet. 1.2 Elect according to the Fore-knowledg of God the Father through Sanctification of the Spirit unto Obedience and the sprinkling of the Blood of Jesus Christ the same Persons are interested in these personal Operations of the same Godhead Election is ascribed to God the Father Sanctification to the Spirit and Reconciliation to Jesus Christ. The beginning is from God the Father the Dispensation through his Son Jesus Christ and the Application through the Holy Ghost This is the Chain of Salvation and never a Link of this
〈◊〉 ye unlord the Law so the word signifieth 6. By taking some solemn time to meditate of and admire the excellency of his Person and the fulness of his Redemption In Heaven this will be our great Work there they praise the Lamb for ever-more Rev. 4.10 11. The four and twenty Elders fall down before him that sat on the Throne and worship him that liveth for ever and ever and cast their Crowns before the Throne saying Thou art worthy O Lord to receive Honour and Glory and Power for thou hast created all things and for thy pleasure they are and were created They do not slight their glorious Work All the Glory they have is God's meer Bounty they hold it by Grace and magnify it by Grace So Rev. 5.8 The four Beasts and four and twenty Elders fell down before the Lamb having every one of them Harps and golden Vials full of Odours which are the Prayers of the Saints There is the Employment of the Church Militant and Triumphant Harps which are Instruments of Praise belong to Souls already glorified as Vials full of Odours belong to Believers on Earth The Earth is the true place of Prayer as in Heaven we shall be employed in Eternal Thanksgivings All the Church is yielding Homage to Christ It is the Study of Saints Ephes. 1.16 I cease not to give Thanks for you It was Paul's constant practice he breathed nothing but Christ 1 Cor. 2.2 I determined to know nothing among you save Jesus Christ and him crucified Our Thoughts of Christ should be sweet to us we should have ravishing apprehensions of him from day to day ravishing thy Heart with the excellency of Christ. Vse 3. Is Consolation to them that desire to glorify Christ. It is a singular Prop in your Prayers in every Address you have an Interest in Father and Son They are mine saith the Lord I loved them with an everlasting Love They are mine saith Christ I redeemed them with an everlasting Redemption And will not God provide for his own and Christ for his own Can he that hath the Father and Son miscarry and doubt of Audience You have the Father who is the Original Fountain of Blessing and you have Christ who is the Golden Pipe and Conveyance But especially in your last Address when you lie on your Death-Bed you know Christ's own Plea John 17.4 5. Father I have glorified thee upon Earth I have finished the Work that thou hast given me to do And now Father glorify thou me with thy self with the Glory that I had with thee before the World was It is a sweet Evidence What doth God look for from the Creature but Glory Objection 1. But you will say I cannot glorify Christ in my Addresses to God and cannot come with an Assurance becoming his Purchase I Answer 1. When we cannot apply let us disclaim Lord we come not in our own Names our own Worth and Desert which is none at all we come in the Merits of Christ we know there is no other Name under Heaven Hosea 14.3 In thee the Fatherless findeth Mercy that is every Person that wanteth a Guide Relief and Support Though we cannot say Father yet we can say we are Fatherless we have none to help us 2. If we cannot speak of the Love that he beareth to us for Christ's sake yet let us plead the Love that he beareth to him Christ's Name is very dear and precious in Heaven being God's beloved Son Lord for the Love that thou bearest to Christ We are his Clients though we cannot say we are his Members Though I cannot say Thou art mine yet I may say He is thine a Mediator of thy setting up God might have refused us if Christ had not Letters Patents from Heaven and his Commission under the Broad-Seal of God John 6.27 Him hath God the Father sealed Lord he is thy own authorised Mediator Moses was refused that interposed of his own accord Exod. 32.32 33. I have nothing to bring thee but a Mediator of thine own It is a prevailing Argument Object 2. Alas there is little that I do for God my Station is private Those in the Magistracy and Ministry that are in an eminent Sphere of Activity they may glorify Christ they do his Work upon Earth but what do I do I Answer 1. God will be glorified by every Man in his Way and Place John 17.4 Father I have glorified thee upon Earth I have finished the Work that thou hast given me to do We must not speak of our Rank Christ is glorified by thy diligence and Faithfulness in thy private Place a Man-Servant or a Maid-Servant 1 Cor. 7.22 He that is called in the Lord being a Servant is the Lord's Free-man being redeemed from the thraldom of Satan and servitude of Sin he doth glorify Christ. Titus 2.9 10. Exhort Servants to be obedient unto their own Masters and to please them well in all things not answering again Not purloining but shewing all good fidelity that they may adorn the Doctrine of God our Saviour in all things Godly Servants what an Ornament are they to the Gospel By the first Inlets of Religion into a Family it is made beautiful and lovely in the Eyes of Carnal Men who esteem the Doctrine by the Life and Practice of the Professors of it Servants in those days were bought and sold like Beasts The Lord doth not esteem Men by the Places they hold but by their Carriage in them 2. There is no Station so private but thou mayest do something for Christ to bring up thy Children in the Nurture of the Lord to instruct thy Servants thy Neighbours thy Fellow-Servants Zeal is like Fire or like Leaven it will spread and diffuse it self Object 3. I have laboured but to little purpose Answ. Success is not thy Work but God's We must mind our Duty and leave the success to God we shall not be responsible for lack of Success but want of Endeavours Isa. 49.4 Then I said I have laboured in vain I have spent my strength for nought and in vain yet surely my Judgment is with the Lord and my Work with my God It was a complaint of Christ himself his Ministry was without Fruit yet not without Reward We may have the Crown of Faithfulness if not the Fruit. A Minister is like a Fountain that always runneth whether they will hear or whether they will forbear So must you act in your Families Object 4. I was never called to Martyrdom I doubt I shall not glorify him I Answer 1. Wish not for Troubles but leave them to God and when they come take up his Cross. Simon of Cyrene was compelled we must not chuse our Cross but bear it Christ himself did not carry his Cross till it was laid upon him we must not seek it but take it up not brew our Cup but drink it When a Cross meeteth us in our way which we cannot escape without Sin or breach of Conscience we must bear it 2.
if they were not accepted in and for Christ. Nothing can be acceptable to infinite Purity but what is pure Habbak 1.13 Thou art of purer Eyes than to behold Evil and canst not look on Iniquity We should not have one good look from God were it not for Christ. To salve this Attribute was Jesus Christ sent into the World We think that Christ was only sent to satisfy Justice God hateth Sin out of Holiness punisheth it out of Justice and executeth that Punishment by his Majesty and Power so that we dread God for his Wrath Power and Justice but all these are awakened by his Holiness there is the Root of all So that consideration of God's Holiness maketh us to prize Christ. Alas what should vile Creatures do before an Holy God out of Christ 3. It is God's principal Glory Exod. 15.11 Thou art glorious in Holiness God is mighty in Power rich in Grace glorious in Holiness It is good to mark the distinctness of Expression in all the Attributes God that he might shew us how much we should prize Grace would be glorious in nothing so much as in Holiness This is Seraphical Divinity the Angels would teach us no other Divinity and Notions of God but Holy holy holy Lord God of Hosts Isa. 6.3 this is most pleasing to God profitable to Men. Christ taught us to pray first of all Hallowed by thy Name This should be the chiefest thing that we should think of in our Addresses to God So when the Angel Gabriel came to give notice of Christ Luke 1.35 That Holy Thing that shall be born of thee shall be called the Son of God Priùs sanctum quà m Dei Filium nominavit saith one of the Fathers You cannot call God nor Christ by a better Title it is his darling Attribute So the Saints in Heaven Rev. 4.8 They rest not day and night saying Holy holy holy Lord God Almighty it is nine times in Plantius's Edition as if they were delighted with the mention of it they take a sweet content in the Work Holy Father Holy Son Holy Spirit In Heaven they bless and praise God praise him for his Excellencies bless him for his Benefits We praise him for his Holiness we bless him for his Mercy in Christ this will be our Employment in Heaven Psal. 99.5 Exalt ye the Lord our God and worship at his Footstool for he is Holy God counteth it his chiefest Glory that he might teach the Creature that Moral Perfections are to be preferred before Natural it is better to be Wise than Strong to be Holy than Wise. III. Why especially must we thus look upon him when we deal with him for Grace and Sanctification 1. Because it is a Relief to Faith when we represent God to our selves as the Fountain of Holiness He is the Holy One of Israel and Christ calls him Holy Father Jude 1. To them that are sanctified by God the Father There is enough in God when we come for Pardon he is rich in Mercy when we come for Holiness he is glorious in Holiness he is the God of Grace you may have enough if you be not wanting to your selves Men are willing to spare out of their Fulness the Holy God is as able as willing to sanctify you it is a Work that he delighteth in Joab interceded for Absalom when he perceived the King's Heart was towards Absalom 2 Sam. 14.1 2. It may be a means to enlarge your Spiritual Desires You are to be holy as he is holy 1 Pet. 1.15 The Children if they be of the right Stock they should have some Resemblance of their Father Now you ask Holiness of God that you may be as God in some degree of Conformity tho not in exact Equality Assequi non possuâ—â—â— saltem nanquam sequi desinamus we cannot overtake God but we should never cease to follow him We have an high Patern that we might not be content with any low measures of Grace When you are asking it is good to be thinking of your Patern that you may inlarge your Spiritual Desires Lord wash me throughly Lord make me holy as thou art holy I forget the things that are behind it is nothing that I have already Vse 1. Information It informeth us 1. How greatly they sin that deride Men for their Holiness which is the express Image of the glorious God God is glorious in Holiness therefore they that despise Holiness they despise God himself Holy Brethren should no more be a Disgrace than Holy Father That is your Scorn which is the Divine Glory one of the chiefest Excellencies in the Godhead You hate God more than you do the Saints Holiness in them shineth with a faint Lustre 2. How much we should prize Holiness It is the Glory of God and the Glory of holy Angels the Devils also excel in Strength and the Glory of the Saints Ephes. 5.27 That he might present it to himself a glorious Church not having Spot or Wrinkle or any such thing but that it should be holy and without Blemish This is the Glory of the Church the Church that are are a distinct People from all the World should have a distinct Excellency Other Societies are made glorious by their Policy their Pomp their Trade the Church is a Society for Holiness and therefore it is called The fairest among Women the best of all Societies though it hath little of worldly Pomp and Splendor Psalm 93. ult Holiness becometh thy House O Lord for ever Some Ordinances became God's House for a time Ceremonies and Sprinklings and the Vail and the covering of Badgers Skins c. but Holiness is a standing Ordinance So private Christians are changed from Glory to Glory 2. Cor. 3.18 it is from Grace to Grace for the Apostle speaketh of our being changed into the Likeness of Christ. The World counteth Purity and Strictness a base thing Religio ignobilem facit but the Word is quit with the World and calls a wicked Man a vile Person Psal. 15.4 and the basest of Men Dan. 4.17 Vse 2. It presseth us to draw nigh to God as unto an Holy Father Worship must always be proportioned to the Object of it Conformity maketh way for Communion John 4.24 God is a Spirit and they that worship him must worship him in Spirit and in Truth As he is a God of Peace he will not be worshipped with wrathful Affections 1 Tim. 2.8 I will that Men pray every where lifting up holy Hands without Wrath and Doubting A living God must have a lively Service so a holy God should have a holy Worship this doth make us fit to enjoy God in the way of a sweet and gracious Communion 1. We must be in an holy State If we be accepted by God we must be like him holy as he is holy Partakers of a Divine Nature The Majesty and Glory of God we are not capable of God would not have us to imitate his Power and Majesty but his Holiness We enjoy him
Bargain that Christ made for his Father was only an Interest in Souls 2. By way of Charge This again is only proper and peculiar to the Elect they were given to Christ by way of Charge to be redeemed justified sanctified glorified given not by way of Alienation but Oppignoration laid at pledg in his Hands so that none of them can miscarry I shall name some places to prove this way of giving John 6.37 38 39. All that the Father giveth me shall come to me c. Where you see they shall surely and infallibly be brought to Grace and as infalliby be conducted to Glory and when they come they cannot miscarry This is the Father's Will that hath sent me that of all that he hath given me I should lose nothing Christ hath received a Charge he is to look to all God's Flock not to lose a Leg or a piece of an Ear. So John 10.28 29. I give unto them Eternal Life and they shall never perish neither shall any Man pluck them out of my Hands My Father which gave them me is greater than all and no Man shall pluck them out of my Father's Hands Where see Christ's Power and Faithfulness is engaged by the Father's Gift for the Preservation of the Saints So that we see what it is to be given to Christ to become his Reward his Charge III. A third Question yet remaineth Why is it mentioned here The Phrase as I said is often used in many Verses of this Chapter but the Repetition is not needless it is not an empty Tautology but repeated for the more ample Consolation and Instruction of the Apostles that in the midst of their Troubles they might look upon themselves as given to Christ and so the more interested in a sure Preservation for God is bound to make good his Grant and Christ his Trust. Christ pleadeth his own Faithfulness Vers. 12. While I was with them in the World I kept them in thy Name those which thou gavest me I have kept He made good his Trust and therefore now pleadeth with the Father that he would make good his Grant I am no more in the World do thou keep them and he useth the same Argument those which thou hast given me that swayed with him to keep them and he knew the Father would take care of them for the same Reason Well now having laid this Foundation let me Observe That this is a Ground of solid Consolation and Establishment to the Elect that they are by the Grant of God the Father given and committed to God the Son as his Purchase and Charge The Point is genuine for this giving is by way of Gift and Charge and this giving is proper to the Elect as we have proved and it is here urged as a ground of Establishment and Consolation Christ expresseth the Elect by such a Character Those which thou hast given me not only to specify the Persons but to declare the ground of Audience keep them because they are those which thou hast given me Therefore in following of it I shall use this method I. I shall more largely explain the Manner of God's Grant and Donation to Christ. II. I shall shew you how it is a Ground of Establishment and Consolation III. I shall enforce all by Application 1. To open the Nature of the Grant let us again resume the Distinction of giving by way of Reward and Charge These two answer to one another as Work and Wages Christ taketh upon himself a Charge of Souls and all his Reward is that he may have an Interest in them Let us begin with the Charge the Work first and then the Wages 1. They are given to him by way of Charge What his Charge was will be opened by considering What the Father proposed concerning the Elect and how the Son undertook it 1. What the Father proposed The words of Heaven are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12.4 Words which it is not lawful for a Man to utter Those secret ways of Discourse and Communication between the Father and the Son are to be adored with Reverence and deep Silence were it not that the Spirit of God hath put them into such Forms as are suitable to the Transactions and Intercourse which pass between Man and Man It is usual in Scripture to put the Passages which concern God and Christ into Speeches Psal. 40.6 7 8. Sacrifice and Offering thou didst not desire mine Ears hast thou opened Burnt-Offering and Sin-Offering hast thou not required Then I said Lo I come in the Volume of the Book it is written of me I delight to do thy Will O my God yea thy Law is within my Heart Psal. 2.8 Ask of me and I will give thee the Heathen for thine Inheritance and the uttermost parts of the Earth for thy Possession Psal. 110.1 The Lord said unto my Lord Sit thou at my right Hand until I make thine Enemies thy Footstool The Father came to Christ and did as it were say to him Son I am loth that all Mankind should be lost and left under Condemnation there are some whom I have chosen to be Vessels and Receptacles of my Mercy and Goodness and because I am resolved that my Justice should be no loser you must take a Body and die for them and afterwards you must see that they be converted to Grace justified sanctified guided to Glory and that not one of them doth miscarry for I will take an account from you of them It were easy to prove all these things out of Scripture to wit That there are a certain definite Number whom God chuseth to be Vessels of Mercy 2 Tim. 2.19 The Foundation of the Lord standeth sure having this Seal The Lord knoweth those that are his There is no Lottery nor Uncertainty in the Divine Decrees the Number is stated and sealed none can add to it nor detract or take away any one Person And that Christ received a Command to lay down his Life for them and for them only John 10.15 I lay down my Life for my Sheep And Vers. 18. This Commandment have I received of my Father The Description is a Limitation it is for his Sheep God would have none of Christ's Blood to run waste That he is to do this that the Honour of Justice may be salved and so Mercy have the freer course Rom. 3.25 26. Whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the remission of Sins that are past through the forbearance of God To declare I say his Righteousness that he may be just and the Justifier of him which believeth in Jesus The Son was not only to use Intreaty but to make Satisfaction not that God by any Necessity of Nature required it the exercise of Justice is free and falleth under no Laws but it was most convenient to preserve a due sense and apprehension of the Godhead That Christ was to see them converted it was the
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
Temptation in that Livery which suiteth with every Man's Humour and Complexion and plieth that Object which suiteth with the Distemper he knoweth every Distemper loveth the Diet that feedeth it hath Honours for the Ambitioâ—s Wealth for the Covetous Pleasures for the Sensual and God by a Righteous Dispensation permitteth it Jer. 6.21 Therefore thus saith the Lord Behold I will lay stumbling-blocks before this People and the Fathers and the Sons together shall fall upon them As when we â—uspect a Servant to be given to filching we leave loose Mony about the House to try if he will steal it So God to try us may suffer Satan to ply us with a Diet suitable to our Distemper Secondly The next Reason is our own weakness There are not only Snares and Temptations in the World but there is a flexibleness in the Party tempted James 1.14 Every Man is tempted when he is drawn away of his own Lust and inticed The Fire burneth in our own Hearts Satan doth but blow up the Flame There is bad Liquor in the Vessel Satan giveth it vent and sets it abroach with Violence Mat. 5.28 He that looketh upon a Woman to lust after her hath committed Adultery with her already in his Heart There is an intrinsecal flexibleness in the Heart a treacherous Party within The Evils of the World were tolerable if there were not Lust in the Heart 2 Pet. 1.4 Having escaped the Corruption that is in the World through Lust. We carry the worst Enemy in our own Bosom Satan could not prevail against us were it not for our own Lusts as the Philistines could not prevail against Sampson if Dalilah had not lull'd him asleep or as Baalam first corrupted Israel before he could curse them Nay when there is Grace wrought still there is a treacherous Party within Mat. 26.41 The Spirit is willing but the Flesh is weak The Will hath a proneness still and in your Affections there is a suitableness to carnal Baits It is as with a Garison besieged tho the treacherous Party be weakest in the Town yet they may do much hurt so there is still corruption enough to open the Door to Satan Vse 1. Caution Take heed the World is a dangerous place even to a Disciple of Christ and therefore you have need to use it as if you used it not The Heart is soon tainted and that insensibly There are two Remedies that you should constantly use Watching and Prayer they are prescribed by our Saviour Mat. 26.41 Watch and Pray that ye enter not into Temptation These must always go together we Watch that we may not be careless we Pray that we may not be self-confident These two Duties help one another the Heart is best kept when it is commended to God We watch only to discover the Approaches of the Enemy and we cry for God's help against the Temptation As Watching helps Prayer Danger descried giveth quickness fervency and earnestness in Supplication So also Prayer helpeth Watching we can best maintain our Station when we call in God's Help 1 st Watch and that especially against two Things the Occasions of Sin and the privy Distempers of the Heart 1. The Occasions of Sin Do not put your selves upon danger it is a sign of a naughty Heart to dally with Occasions as Ravens when they are driven away from the Carrion will stand within the scent It is not good to be within the scent of Sin Lot and his Wife were not to look back upon Sodom Gen. 19.26 Lot 's Wife looked back from behind him and she became a Pillar of Salt The Act in it self was not sinful but it was forbidden to them as an Occasion of Sin You shall see Vers. 29. Abraham looked towards Sodom and Gomorrah and he is commended but it was forbidden to Lot Vers. 17. Escape for thy Life look not behind thee because it was likely to work Relentings he was loth to leave that pleasant Vale the sight was more like to work on Lot's Heart and his Wives than Abraham's and prove a Snare to them Therefore Lot's Wife is turned into a Pillar of Salt Pray mark it Ananias and Saphira were striken dead for a Sin and Lot's Wife for putting her self upon a Temptation to Sin God hath declared his displeasure against hankering after Corruption as well as closing with it and in these days Sin is not grown less dangerous nor God less angry with it a wanton Look putting our selves upon the presence of a Temptation without a Call beholding the Wine while it sparkleth in the Glass these are Temptations and we have no need to tempt the Tempter Satan is waiting for such Advantages he can interpret the silent Language of a Blush a Smile a Frown a Look the glance of a lustful Eye he is watchful and is an excellent Naturalist skilled in the external Gestures and Motions of the Spirits 2. Against Privy Distempers We are not only to watch against Actual Sins but the secret growing of Evil Habits especially against Deadness Drowsiness and those Distempers that insensibly creep upon the Heart Conversing with worldly Pleasures and worldly Objects breedeth a deadness and withdraweth the Heart e're we are aware Natural Conscience is kept waking against foul Lusts and Corruptions they are in a dead sleep that can as Jonah did sleep in a storm that fall into brutish practices without remorse But the great end of Spritiual Watching is to keep the Heart in Frame to prevent the sly Incroachments of the World But how shall we know when the World doth incroach I Answer When your care is lessened towards Heavenly Things and your Delight is lessened in them 1. When your Care is lessened towards Heavenly Things you are not so serious so frequent in communion with God This is Martha's Fault She was cumbred about much serving while Mary sat at Jesus his feet and heard his Words Luke 10. latter end When you begin to lessen your course of Duty tho the same Abilities Opportunities and Necessities continue and only out of respect to the World it is a carnal Distemper especially when the World beginneth to upbraid Conscience if I hear as much and pray as much and meditate as much as I was wont it will engross my Time and hinder my worldly Pursuits As Sarah thrust Ishmael out of Doors when he began to scoff at Isaac it is good to thrust the World out of the Heart when it encroacheth too much Be it the World of carnal Delight or of carnal Profit when it would defraud God or the Soul or the Family of its due Allowance it is sad 2. When your Delight is lessened and you have lost your savour of the Word or the Ordinances or Sabbath and prize Communion with God less God is defrauded 1 John 2.15 Love not the World nor the Things of the World for if any Man love the World the Love of the Father is not in him The Love of the World hath made you weary of God When
a Person by it self and can subsist of it self the other is only taken into the Communion of his Person The Humane Nature communicates nothing to the Divine but only serveth it as an Instrument So we communicate nothing to Christ but receive all from him Both are wrought by the Spirit the Body natural of Christ was begotten by the overshadowing of the Holy Ghost So this Union is wrought by God's Spirit By the first Christ is Bone of our Bone and Flesh of our Flesh by the second we are Bone of his Bone and Flesh of his Flesh. There cometh in the Kindred by Grace Heb. 2.11 For both he that sanctifieth and they that are sanctified are all of One for which cause he is not ashamed to call them Brethren He is of the same Stock with all Men but he calleth none Brethren but those that are sanctified none else can claim Kindred of Christ he will own no others The Hypostatical Union is indissoluble it was never laid aside not in Death it was the Lord of Glory that was crucified it was the Body of Christ in the Grave So it is in the Mystical Union Christ and we shall never be parted In Death the Union is dissolved between the Body and the Soul but not between us and Christ our Dust and Bones are Members of Christ. In the Hypostatical Union the Natures are not equal the Humane Nature is but a Creature tho advanced to the highest Privileges that a Creature is capable of the Divine Nature assumed the Humane by a voluntary Condescension and gracious Dispensation and being assumed it always upholdeth it and sustaineth it So there is a mighty difference between us and Christ between the Persons united Christ as Head and Prince is pleased to call us into Communion with himself and to sustain us being united In the Hypostatical Union the Humane Nature can do nothing apart from the Divine No more can we out of Christ. John 15.5 I am the Vine ye are the Branches he that abideth in me and I in him the same 〈◊〉 forth much Fruit for without me ye can do nothing In the Hypostatical Union God dwelleth in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.9 In him dwelleth all the fulness of the Godhead bodily In the Mystical Union God dwelleth in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 4.4 Greater is he that is in you than he that is in the World The Hypostatical Union is the Ground of all that Grace and Glory that was bestowed on the Humane Nature without which as a meer Creature it would not be capable of this Exaltation So the Mystical Union is the Ground of all that Grace and Glory which we receive By the Hypostatical Union Christ is made our Brother he contracted affinity with the Humane Nature by the Mystical Union he is made our Head and Husband he weddeth our Persons As by the Hypostatical Union there is a Communion of Properties So here is a kind of Exchange between us and Christ 2 Cor. 5.21 For he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in him As the Honour of the Divinity redoundeth to the Humane Nature so we have a Communion of all those good Things which are in Christ. Vse 1. Let us strive to imitate the Trinity in our Respects both to the Head and our Fellow-members that you may neither dishonour the Head nor dissolve the Union between the Members Christ useth this Expression to draw us up to the highest and closest Union with himself and one another 1. In your Respects to the Head 1. Let your Union with him be more close and sensible that you may ly in the Bosom of Christ as Christ doth in the Bosom of God Is Christ in us as God is in Christ are we made Partakers of the Divine Nature as he is of ours that you may say to him as Laban to Jacob Gen. 29.14 Surely thou art my Bone and my Flesh. That you may feel Christ in you Gal. 2.20 I am crucified with Christ nevertheless I live yet not I but Christ liveth in me and the Life which I live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me This Mystery is not only to be believed but felt 2. In your care not to dishonour your Head 1 Cor. 6.15 Know ye not that your Bodies are the Members of Christ Shall I then take the Members of Christ and make them the Members of an Harlot God forbid 3. By your Delight and Complacency You should make more of the Person of Christ Cant. 1.13 A Bundle of Myrrh is my Beloved unto me he shall ly all night between my Breasts Keep Christ close to the Heart delight in his Company and in frequent Thoughts of him This should be the holy Solace of the Soul 4. By your Aims to glorify him The Father studieth the Honour of Christ so doth the Spirit Thou art his and all thine is his Christ hath a title to thy Wit Wealth Estate Strength to all thou hast or canst do in the World Dost thou spend thy Estate as if it were not thine but Christ's Use thy Parts as if they were not thine but Christ's Use thy Parts as Christ's 2. To your Fellow-members Walk as those that are one as Christ and the Father are one seeking one another's Welfare rejoicing in one another's Graces and Gifts as if they were our own contributing Counsel Assistance Sympathy Prayers for the common Good as if thy own Case were in hazard living as if we had but one Interest This is somewhat like the Trinity Vse 2. Let it put us upon Thanksgiving No other Union with us would content Christ but such as carrieth some Resemblance with the Trinity the highest Union that can be In love to our Friends we wear their Pictures about our Necks Christ assumed our Nature espouseth our Persons How should we be ravished with the Thought of the Honour done us We were separated by the Fall and became base Creatures yet we are not only restored to Favour but united to him Thirdly The Ground of this Union one with us By the Mystical Union we are united to the whole Trinity Our Communion with the Father is spoken of 1 John 1.3 That ye also may have Fellowship with us and truly our Fellowship is with the Father and with his Son Jesus Christ. Communion with the Son 1 Cor. 1.9 God is faithful by whom we are called unto the Fellowship of his Son Jesus Christ our Lord. And Communion with the Spirit 2 Cor. 13.14 The Grace of our Lord Jesus Christ and the Love of God and the Communion of the Holy Ghost be with you all Amen To distinguish them accurately 〈◊〉 very hard only thus in general We must have Communion with all or none There is no coming to the Father but by the Son John 14.6 I am the Way the Truth and the
before Hill or Mountain were brought forth Prov. 8.30 31. Then was I with him as one brought up with him and I was daily his delight rejoicing alway before him Rejoicing in the habitable part of his Earth c. As two that are brâ—d up together take delight in one another 2. As Mediator he loveth the Humane Nature of Christ freely the first Object of Election was the Flesh of Christ assumed into the Divine Person Col. 1.19 I pleased the Father that in him should all Fulness dwell it deserved not to be united to the Divine Person When it was united the Dignity and Holiness of his Person deserved Love There was the Fulness of the Godhead in him bodily the Spirit without measure all that is lovely And then besides the Excellency of his Person there was the Merit of his Obedience he deserved to be loved by the Father for doing his Work John 10.17 Therefore doth my Father love me because I lay down my Life that I might take it again that was a new ground of Love Christ's Love to us was a fâ—rther cause of God's Love to him Thus you see how God loveth Christ. Vse 1. It giveth us confidence in both Parts of Christ's Priestly Office his Oblation and Intercession His Oblation Mat. 3.17 This is my beloved Son in whom I am well-pleased God hath proclaimed it from Heaven that he is well-pleased with Christ's standing in our room tho so highly offended with us and with him for our sake Eph. 1.6 To the praise of the Glory of his Grace wherein he hath made us accepted in the Beloved All that come under his Shadow will be accepted with God He is beloved and will be accepted in all that he doth his being beloved answereth our being unworthy of Love surely he will love us for his sake who hath purchased Love for us His Intercession if the Father loveth Christ we may be confident of those Petitions we put up in his Name John 16.23 Whatsoever ye shall ask the Father in my Name he will give it you Our Advocate is beloved of God When we pray in the Name of Christ according to the Will of God our Prayer is in effect Christ's Prayer If you send a Child or a Servant to a Friend for any Thing in your Name the Request is yours and he that denieth the Child or Servant denieth you When we come in a sense of our own Unworthiness on the score and account of being Christ's Disciples and with an high estimation of Christ's Worth and Credit with the Father and that he will own us that Prayer will get a good Answer Vse 2. It is a Pledg of the Father's Love to us and if God gave Christ that was so dear to him what can he with-hold Rom. 8.32 He that spared not his own Son but gave him up to the Death for us all how will he not with him also freely give us all things He spared him not the Son of his Love was forsaken and under Wrath and will he then stick at any thing God's Love is like himself infinite it is not to be measured by the affection of a Carnal Parent Yet he gave up Christ Love goeth to the utmost had he a greater Gift he would have given it How could he shew us Love more than in giving such a Gift as Christ John 16.22 The Father himself loveth you because ye have loved me and have believed that I came forth from God God hath a respect for those that believe in Christ and receive him as the Son of God Vse 3. It is an Engagement to us to love the Lord Jesus 1 Cor. 16.22 If any Man love not the Lord Jesus Christ let him be Anathema Maranatha Shall we undervalue Christ who is so dear and precious with God Let us love him as God loved him 1. God loved him so as to put all Things into his Hands John 3.35 The Father loveth the Son and hath put all things into his Hand Let us own him in his Person and Office and trust him with our Souls He is intrusted with a Charge concerning the Elect in whose Hands are your Souls 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed to him against that day 2. God hath loved him so as to make him the great Mediator to end all Differences between God and Man God hath owned him from Heaven Mat. 3.17 This is my beloved Son in whom I am well-pleased Do you love him so as to make use of him in your Communion with God Heb. 7.25 Wherefore he is able to save to the uttermost all that come unto God through him seeing he ever liveth to make intercession for us That is the sum of all Religion 3. God loveth him so as to glorify him in the Eyes of the World John 5.22 23. The Father judgeth no Man but hath committed all Judgment to the Son that all Men should honour the Son even as they honour the Father He that honoureth not the Son honoureth not the Father that hath sent him Do you honour him Phil. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To me to live is Christ should be every Christian's Motto This is Love and not an empty Profession Christ will take notice of it and report it in Heaven it is an endearing Argument when the Father's Ends are complied with John 17.10 And all thine are mine and mine are thine and I am glorified in them SERMON XL. JOHN XVII 23 I in them and thou in me that they may be made perfect in one and that the World may know that thou hast sent me and hast loved them as thou hast loved me I Come now to the Second Observation That God loveth the Saints as he loved Christ. The Expression is stupendous therefore divers Interpreters have sought to mitigate it and to bring it down to a commodous Interpretation First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As is a Note of Causality as well as Similitude He loveth us because he loved Christ. Therefore it is said Ephes. 1.6 He hath made us accepted in the Beloved The Elect are made lovely and fit to be accepted by God only by Jesus Christ accepted both in our State and Actions as we are reconciled to him and all that we do is taken in good part for Christ's sake who was sent and intrusted by the Father to procure this favour for us and did all which was necessary to obtain in The Ground of all that Love God beareth to us is for Christ's sake There is indeed an Antecedent Love shewed in giving us to Christ and Christ to us John 3.16 For God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting Life The first Cause of Christ's Love to us was Obedience to the Father the Son loved us because the Father required it Tho afterwards God loved us because Christ merited it
Affections as our Father which is in Heaven If we look to his Fatherly Bowels none deserveth the Title but he Isa. 49.15 Can a Mother forget her Sucking Child that she should not have compassion on the Fruit of her Womb yea they may forget yet will not I forget thee Mat. 7.11 If ye then being Evil know how to give good Gifts unto your Children how much more will your Father which is in Heaven give good Things to them that ask him Psal. 27.10 When my Father and Mother forsake me then the Lord will take me up Certainly God excelleth all temporal Relations never Father had such Bowels and Affections We were never in the Bosom of God to know his Heart but the only Son of God that came out of his Bosom he hath told us Tidings of it and hath bidden us come boldly and call him Father When ye pray say Our Father 2. Likeness is another ground of Love God loveth Christ not only as his Son but as his Image he being the Brightness of his Glory and the express Image of his Person Heb. 1.3 So he loveth the Saints who are by Grace renewed after his Image Col. 3.10 And that ye put on the New Man which is renewed in Knowledg after the Image of him that created him and who are thereby made partakers of the Divine Nature 2 Pet. 1.4 We lost by Adam the Image of God and the Favour of God now first his Image is repaired in us then his Love and Favour is bestowed on us without this we could not be lovely in his Eye for we are amiable in the sight of God by reason of that comeliness he has put upon us 2. There are like Properties 1. It is free So was God's Love to Christ's Manhood as much of his Substance as was taken from the Virgin was chosen out of Grace Christ for his whole Person deserved Love but as to his Humane Nature he was himself an Object of Elective Love as we are and this being assumed into the Unity of his Person Christ was set apart by God for the Work of Mediation Isa. 42.1 Behold my Servant whom I uphold mine Elect in whom my Soul delighteth I have put my Spirit upon him Choice supposeth the Preferment or Acceptance of one and refusal of another so was Christ chosen as Man This the Virgin acknowledgeth Luke 1.48 He hath regarded the low Estate of his Handmaid He had done her an Honour the greatest that was done to any of his Servants among which she acknowledged her self the unworthiest So much of the Substance of the Virgin as went to the Person of Christ and his Humane Soul was chosen out of meer Grace Nay in his Divine Person there was a choice which is to be referred to the Wisdom and Pleasure of the Father Col. 1.19 It pleased the Father that in him should all Fulness dwell The same account as is given of our Salvation Mat. 11.25 26. I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the Wise and Prudent and hast revealed them unto Babes Even so Father for so it seemed good in thy sight So is God's Love to us free and undeserved his Love is the Reason of it self he loved us because he loved us Deut. 7.7 8. The Lord did not set his Love on you nor chuse you because ye were more in number than any People but because the Lord loved you There is the last Cause God's Act is its own Law and Reason we can give no other account 2. It is tender and affectionate There is a full complacency and delight in Christ. Mat. 3.17 This is my beloved Son in whom I am well-pleased his Heart was taken up with him he was full of contentment in him as a Husband is called the Covering of the Eyes because a Woman should look no further So Prov. 8.31 I was daily his delight rejoicing always before him So tenderly affectioned is God to the Saints Isa. 62.5 As the Bridegroom rejoiceth over the Bride so shall thy God rejoice over thee then Affections are in their reign and heighth So tender is God of his People Zech. 2.8 He that toucheth you toucheth the Apple of his Eye The Eye is the most tender part and so is the Apple of the Eye Can there be a more endearing Expression 3. It is Eternal Christ as Mediator was loved before the Foundation of the World in God's Purpose John 17.24 Father I will that they also whom thou hast given me may be with me where I am that they may behold my Glory that thou hast given me for thou hast loved me before the Foundation of the World And in loving Christ he loved us and in chusing Christ as Head of the Church the Members were included in that Election for Head and Body cannot be severed This Grace was given us in Christ before the World began 2 Tim. 1.9 Who hath saved us and called us with an Holy Calling not according to our Works but according to his own Purpose and Grace which was given us in Christ Jesus before the World began Some are not called as soon as others but all are loved as soon as others even from Eternity God's Love is an ancient as himself there was no time when God did not think of us and love us We are wont to prize an Ancient Friend the ancientest Friend we have is God who loved us not only before we were lovely but before we were at all He thought of us before ever we could have a thought of him after we had a being in Infancy we could not so much as know that he loved us and when we came to Years of discretion we knew how to offend before we knew how to love and serve him we cared not for his Love but prostituted our Hearts to other Things Let us measure the short scantling of our Lives with Eternity wherein God shewed Love to us as to our Beings we are but of Yesterday as to the Constitution of our Souls we are Sinners from the Womb and when we are convinced of it we adjourn and put off the Love of God to old decrepid Age when we have spent our strength in the World and wasted our selves in deceitful and flesh-pleasing Vanities Now it should shame us when we remember God's Love is as ancient as his Being Some look after God sooner than others but if you look after God never so soon God was at Work before us those that began earliest as Josiah John Baptist find God more early providing for their Eternal Welfare 4. It is unchangeable as to Christ so to us from Eternity it began to Eternity it continueth it began before the World was and will continue when the World shall be no more Psal. 103.17 The Mercy of the Lord is from Everlasting to Everlasting upon them that fear him and his Righteousness unto Childrens Children It is Man's weakness to change Purposes we have good Purposes but
few things I will make thee Ruler over many things enter thou into the Joy of thy Lord. Christ is not only Purchaser but first Possessor and is gone into Heaven to prepare a place for us to which he will at last bring us John 14.2 3. In my Father's House are many Mansions if it were not so I would have told you I go to prepare a Place for you And if I go to prepare a Place I will come again and receive you unto my self that where I am there ye may be also Vse 1. Information to shew what ground we have of Patience Comfort and Confidence 1. Of Patience in Afflictions from God Would we be loved otherwise than Christ was loved We see in the Person of Christ that Love may stand with Fatherly Correction Christ was beloved by God yet under Poverty Disgrace Persecution Hunger Thrist c. When Christ was hungry the Devil came unto him Mat. 4.3 If thou be the Son of God command that these Stones be made Bread So he taketh advantage of our Troubles and Afflictions to make us question our Adoption but we may retort the Argument Heb. 12.7 8. If ye endure Chastisement God dealeth with you as with Sons â— for what Son is he whom the Father chasteneth not But if ye be without Chastisement whereof all are Partakers then are ye Bastards and not Sons Brambles are not pruned but Vines God loved Christ in the lowest degree of his Abasement as much as at other times Shall I desire to be otherwise beloved of God than Christ was Nay God's Love may stand with sad suspensions of Soul-Comforts Mat. 27.46 My God my God why hast thou forsaken me The Natural Son was in the Love of God when at the worst God loved him still tho he appeared to him with another Face as the Sun is the same when it shineth through red Glass only it casts a more bloody Reflection God had one Son without Sin but none without suffering 2. Comfort when we meet with ill usage in the World Our Lord Jesus prayeth That the World may be convinced that God loved them as he loved Christ. When the World intreated Christ ill how was the World convinced that God loved him There was an Eclipse at his Death which was a Monument of God's Displeasure Mat. 27.54 When the Centurion and they that were with him watching Jesus saw the Earthquake and those things which were done they feared greatly saying Truly this was the Son of God So when Christ's Members are evil intreated there are publick Monuments of God's Displeasure the Courses of Nature are altered Drowths Innundations Pestilences Famines unseasonable Weather Confusions c. If this be not when God smileth tho the World frowneth you will convince them by bearing up with Courage and Confidence The more the World is set against us the more do the Fruits of his Love appear before Men. 3. Confidence in the midst of Dangers and Temptations When once we are assured of God's Love what shall separate us from it Rom. 8.38 39. For I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come nor Heighth nor Depth nor any other Creature shall be able to separate us from the Love of God which is in Christ Jesus our Lord. Can any thing alienate God's Love in Christ If it were God's Love in us that were an uncertain ground of Hope but it is God's Love in Christ. Get but an Assurance of his Love and you will never be ashamed What can alienate the Heart of God from you while you are faithful to him and have the sure Pledg of his Love his Spirit in your Heart Love or Hatred is not known by any thing that is before us But if you have an Heart to seek him fear him obey his Laws this is the favour of his People and this was his Love to Christ. Vse 2. Direction 1. Whereby chiefly to measure God's Love by his Spiritual Bounty John 3.34 35. God giveth not the Spirit by measure to him The Father loveth the Son and hath given all things into his hands So the Gifts and Graces of the Spirit are the special Effects of his Love for he loved us as he loved Christ and thus he manifested his Love to Christ. Psal. 106.4 Remember me Lord with the Love that thou bearest to thy People When one gave Luther Gold he said Valde protestatus sum me nolle sic à Deo satiari Be not satisfied till God love you with such a Love as he loved Christ. Inward Excellencies tho with outward Crosses these are the best Fruits of his Love an Heart to seek him to fear his Name to obey his Laws an understanding to know his Will God's Love is best known by the stamp of his Spirit that is his Mark set upon us Let us leave outward things to God's Wisdom Love or Hatred is not known by all that is before us Let us labour for a share in his peculiar Love Psal. 119.132 Look thou upon me and be merciful unto me as thou usest to do unto those that love thy Name Lord I do not ask Riches nor Glory nor Preferment in the World I ask thy Love thy Grace thy Spirit Doth our Saviour care for outward Things Other things are given promiscuously these to his Favourites God's Love is conveyed through Christ. Rev. 1.5 To him that loâ—ed us and washed us from our Sins in his own Blood he loved us and sanctified us Ephes. 5.25 26. Husbands love your Wives as Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word Nothing more worthy nothing more suitable to Christ's Love 2. It directeth us what to do when we are dejected through our own unworthiness Look upon God's Love in Christ. If God did take Arguments and Grounds of Love from the Creature Where would he have found Objects of Love God hath proclaimed it from Heaven Mat. 3.17 This is my beloved Son in whom I am well pleased and we are accepted in the Beloved Ephes. 1.6 Jesus Christ is worthy desire to be found in him not having thine own Righteousness Lord for the Meritâ— of thy blessed Son accept of me Christ being beloved of the Father is the Storehouse and Conduit to convey that Love to his People Vse 3. Exhortation to endeavour after the sense and apprehension of this Love in our own Hearts Surely this is our Duty for Christ afterward saith Vers. 26. That the Love wherewith thou hast loved me may be in them There is a Love of God towards us and a Love of God in us so Zanchy citing the Text his Love erga nos towards us is carried on from all Eternity but nondum in nobis it is not in Us but in Time He loved us before the Foundation of the World tho we know it not feel it not but now this Love beginneth to be in
Ones of God whom they malign and against whom their Heart riseth 2. It stirreth them up to come out of their wicked Condition that is out of a state of Nature Psal. 7.11 God is angry with the Wicked every day 3. To put in for a share in this Blessed Estate that they may be some of those whom he loveth as he loved Christ. Vse 1. Caution to the Carnal World do not hate those whom God thus loveth To you they are accursed but God counteth them precious Isa. 43.4 Since thou wast precious in my sight thou hast been honourable and I have loved thee To you they are the Scurf and Off-scouring 1 Cor. 4.13 We are made as the filth of World and the Off-scouring of all things to this day But to God they are Jewels Mal. 3.17 They shall be mine saith the Lord in the day when I make up my Jewels Vse 2. Advice to the Children of God to promote the Conviction and Conversion of the Carnal 1 Pet. 2.12 Having your Conversation honest amongst the Gentiles that whereas they speak against you as evil Doers they may by your good Works which they shall behold glorify God in the Day of Visitation Herein you imitate your Master and your own Safety lieth in it SERMON XLI JOHN XVII 24 Father I will that they also whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me for thou lovedst me before the Foundation of the World WE have hitherto seen Christ's Prayers for the Happiness of his Church in the present World now he prayeth for their Happiness in the World to come His Love looketh beyond the Grave and outlasteth the Life that now is he cannot be contented with any thing on this side a Blessed Eternity Glory as well as Grace is the Fruit of his Purchase and therefore it is the Matter of his Prayers Every Verse is sweet but this should not be read without some ravishment and leaping of Heart One saith he would not for all the World that this Scripture should have been left out of the Bible Certainly we should have wanted a great Evidence and Demonstration of Christ's Affection Every word is emphatical Let us view it a little Here is a Compellation a Request and the Reason of that Request The Compellation Father In the Request there is the Manner how it is made I will The Persons for whom it is made that they whom thou hast given me The Matter of the Request in Presence and Vision be with me where I am that they may behold my Glory Or the Matter is Everlasting Happiness which is described by the Place of Enjoiment and our Work when we come thither Now the Reason of all is the Father's eternal Love to Christ and in Christ to us for thou hast loved me before the Foundation of the World First The Compellation Father The Titles of God are usually suited to the Matter in Hand Christ is now suing for a Child's Portion for all his Members and therefore he saith Father God is Christ's Father by Eternal Generation and ours by gracious Adoption whence our Title to Heaven ariseth And therefore it is called an Interitance Col. 3.24 Knowing that of the Lord ye shall receive the Reward of the Inheritance It is not simply Wages such as a Servant receiveth from his Master but an Inheritance or a Child's Portion such as Children receive from Parents And it is very notable the Apostle there speaketh of Servants who are saved as God's Sons So our waiting for Glory is expressed by waiting for the Adoption Rom. 8.23 because then we have the Fruit of it We hold Heaven not by Merit nor by our Purchase nor by Privilege of Birth but by Adoption The Ground of Expectation is put for the Matter of Expectation waiting for the Adoption And now we wait because now we have jus haereditatis then we have Possession Vse 1. This Notion represents the freeness of Grace in giving us Glory we do not receive it as a Debt but as a Gift Nothing is more free than an Inheritance It was purchased by Christ but it was given to us we receive it by vertue of his Testament and the Father's Promise It is called an Inheritance Ephes. 1.18 What is the Riches of the Glory of his Inheritance in the Saints an Inheritance cometh freely and without Burden and Encumbrance Thus we hold Heaven by all kind of Titles we have it by Purchase and we have it freely Christ maketh the Purchase and we possess the Gift It is a greater Security to our Hopes when we can look for Heaven from a Merciful Father and a Righteous Judg it is Just Christ having paid the Price Therefore it is called the Gift of God through Jesus Christ our Lord Rom. 6.20 It is the Father's Gift but for the greater Honour to God and security to us it is Christ's Purchase Vse 2. It sheweth the Necessity of becoming Sons to God if we expect Heaven Children can only look for a Child's Portion The World is a common Inn for Sons and Bastards but Heaven is called our Father's House none but Children are admitted there John 3.3 Except a Man be born again he cannot see the Kingdom of God Seeing is often put for enjoying yet the Word is emphatical they shall not have so much as a glimpse of Heaven but are cast into everlasting Darkness A Man should never be quiet till he be one of the Family and can evidence his New Birth As they were put from the Priesthood as polluted that could not find their Genealogy Ezra 2.62 So if you cannot prove your descent from God you are disclaimed and reckoned not to God's but to Satan's Family Vse 3. It teacheth God's Children with Patience and Comfort to wait for this happy Estate Rom. 8.23 And not only they but our selves also who have the first Fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Bodies You do not yet know what Adoption meaneth the Day of the Manifestation of the Sons of God is to come 1 John 3.3 Behold now are we the Sons of God but it doth not appear what we shall be It doth not appear therefore wait There is the Spirit of an Heir and the Spirit of a Servant as we read of the Spirit of Adoption A Servant must have something in Hand Pay from Quarter to Quarter they do not use to expect their Master's Possession but an Heir waiteth till it fall You may look upon the Compellation as an Expression of Christ's hearty good-Will When he â—ueth for our Glorification he improveth all his Interest in God Father I will When he pleadeth for himself he useth the same Compellation Vers. 1. Father glorify thy Son Vers. 5. And now O Father glorify thou me with thine own self Thus here Christ's Heart is much set upon the Happiness of his Members if there be any
more endearing Title the Spirit of God here will use it Father if I can do any thing or have any room in thy Heart or Affection Father I will c. When we would prevail Christ biddeth us urge our Interest When we pray say Our Father Luke 11.2 so doth he When we mediate for others we are wont to mention our Relation as a Circumstance of Endearment◠So doth Christ expresly mention his Relation when his Requests are of great Concernment Secondly The next Circumstance is the Manner of asking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will a word of Authority becoming him that was God and Man in one Person who knew the Father's Will who had made a through Purchase and so might challenge it of right So some observe he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But possibly it may bear a softer sense in this place and thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used elsewhere Mark 10.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master we will that thou shouldest do to us whatever we desire thee if that look like an Expostulation or a Capitulation rather than a Request see Mark 6.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will that thou give me by and by in a Charger the Head of John the Baptist. Mark 12.38 Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we would see a sign from thee Briefly then it doth not express his Authority so much as the full bent of Heart only because he useth the word Will and because at least the manner of expression carrieth the force of a Promise which if it be backed with his Prayers cannot fall to the ground We may thence Observe The Certainty of our glorious Hopes If I will be not a word of Authority it looketh like a Testamentary Disposition Christ was about to die and now he saith I will When Christ made his Will Heaven is one of the Legacies which he bequeatheth to us This was his last Will and Testament Father I will You have the very words and form of a Testament Luke 22.29 I appoint unto you a Kingdom as my Father hath appointed unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only word we have for a Testament Heaven is ours a Legacy left us by Christ. But what Power had Christ to dispose of it Let me clear that by the way since he saith Mat. 20.23 To sit on my right Hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father Christ's Power of disposing is not denied but he sheweth only to whom it is given not for by-Respects but according to God's Eternal Will and Purpose In the Original the words run otherwise than they do in our Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no Ellipsis which some have fancied and it should be rendred thus It is not mine to give save to those for whom it is prepared of my Father He doth not deny degrees of Glory he doth not deny his own Power to distribute them but only asserts that he must dispose according to his Father's Will not for outward and temporal Respects of Kindred and Acquaintance but as God hath given to every Man his Measure Certainly Christ's Will standeth good to all Intents and Purposes for as God he hath an Original Authority and as Mediator he doth nothing contrary to his Father's Will he is tender of that as you see in the place alleged so that the Objection confirmeth the Point Vse 1. It is comfort to us when we come to die thou hast Christ's Will to shew for Heaven When God's Justice puts the Bond in Suit against us then let Faith put Christ's Testament in Suit There is an old Sentence against us In the Day thou eatest thereof thou shalt die Gen. 2.17 Confront it with Christ's Prayer In Life we should provide for Death and a comfortable departure out of the World Hear for the time to come it is good to have our Comforts ready Can a dying Man have a sweeter Meditation than Christ's Words Father I will that those whom thou hast given me may be with me where I am We know not how soon we may go down to the Chambers of Death and become a Feast for the Worms When we come to make our own Will we should think of Christ's Father I will c. Vse 2. It is an Engagement to Holiness That is a part of Christ's Will 1 Thess. 4.3 For this is the Will of God even your Sanctification How can I plead his Will in one thing and not in another Hereditates habent sua onera Legacies have their Burdens annexed Christ will have an Action against us if we do not fulfil his whole Will As a Man that sueth for what is left him by Will must take care that his claim be not invalidated Did Christ ever say I will that all that live as they list should at length come to Heaven for all that No But I will that all those whom thou hast given me c. And therefore Thirdly The next Circumstance is the Parties for whom he prayeth It is as ne-necessary to know for whom Christ prayed as for what it is not enough to hear of a Privilege but we must consider which way our Claim and Interest doth arise For those which thou hast given me that is for all the Elect who are intended in this Expression Observe That there is a certain number given to Christ which cannot finally miscarry but shall come to Glory But of that in former Verses 1. Who are given hath been already discussed The Elect are given those that come to him from the Father John 6.37 All that the Father giveth me shall come to me They are given before all Time and therefore in Time they come and actually accept of Grace And as they come to him so they keep there for of those he can lose nothing Vers. 39. And this is the Father's Will that hath sent me that of all which he hath given me I should lose nothing 2. But how are they given By way of Reward and by way of Charge the one as his Work the other as his Wages 1. By way of Reward John 17.6 Thine they were and thou gavest them me They were given to be Members of his Body Subjects of his Kingdom Children of his Family Christ hath a special and peculiar Interest in them This was the Bargain which he made with God that he should be Head of the renewed State This was all the Honour and Benefit accruing to Christ by the Covenant of Redemption Isa. 53.10.11 He shall see his Seed he shall prolong his Days and the Pleasure of the Lord shall prosper in his Hands He shall see of the travel of his Soul and shall be satisfied Christ was pleased with the Bargain Nothing could be added to the greatness of his Person who was the Eternal Son of God equal with the Father in Glory and Honour yet he was pleased to account it
concerning his Essence and Will Psal. 138.2 Thou hast magnified thy Word above all thy Name there he hath made himself most known In Creation and Providence we may read much of God but in the Bible more and chiefly his Word of Promise and Covenant which is that Theater upon which his Mercy and Truth is discovered which is the Representation wherein God delighteth And again the Covenant as it is revealed in the Gospel is a chief part of his Name for his Name was secret before the New-Testament-Dispensation was set afoot Judg. 13.18 Why askest thou thus after my Name seeing it is secreet There was little known of the Trinity of the Son of God the Incarnation of the Son of God c. 1. Point That one great Priviledg of the Gospel is to know God by his right Name 1. I shall shew you how God's Name and Title hath been often changed and altered because he would acquaint his People with his full Name by degrees Exod. 6.3 I appeared unto Abraham unto Isaac and unto Jacob by the Name of God Almighty but by my Name IEHOVAH was I not known to them First to Abraham to distinguish him from Idols and false Gods El Shaddai then Jehovah as giving Being to his People making good his Promises after God of Abraham God of Isaac and God of Jacob as relating more to the Covenant then God that brought them out of the Land of Egypt Exod. 20.2 then God that brought them out of the Land of the North then the God and Father of our Lord Jesus Christ before that The Lord our Righteousness Jer. 23.6 The Jewish Church knew little of the Doctrine of the Trinity distinction of the Persons quality of the Mediator God proclaimed his Name Exod. 34.6 7. The Lord the Lord God merciful and gracious long-suffering and abundant in Goodness and Truth keeping Mercy for thousands forgiving Iniquity and Transgression and Sin but the way of Pardon was not then so fully discovered Some Names God hath from Everlasting as Eternal Infinite some relate to the present State as Creator Lord God in Covenant the God of Abraham Isaac and Jacob. 2. What the Gospel especially doth discover more of God 1. The Distinction of the Persons in the Godhead At the Baptism of Christ the whole Trinity was sensibly present the Son in the Body the Father in the Voice and the Holy Ghost in the form of a Dove This was the Mystery brought upon the Stage 2. The Incarnation of Christ 1 Tim. 3.16 God manifest in the Flesh. The World was acquainted with this great help to Piety The Jews had a Temple here is a Temple wherein the Godhead dwelleth bodily Col. 2.9 For in him dwelleth all the Fulness of the Godhead bodily 3. The Attributes of God are more amply declared Every Excellency of God hath its proper Theater where it is seen In the Gospel all are discovered but chiefly Mercy Justice and Truth His Power and his Wisdom are seen in the World but more in the Gospel the Heavens do not declare half so much of the Glory of God as the Word and Doctrine which Christ brought out of the Father's Bosom 1 Cor. 1.24 Christ the Wisdom of God and the Power of God There is Truth 2 Cor. 1.20 For all the Promises of God in him are Yea and in him Amen The greatest Assurance of his Faithfulness was his sending Christ that which we expect is nothing so difficult to believe as the Incarnation of the Son of God his second coming is not so unlikely as his first if he came to Suffer and to Purchase he will come to Reign His Wisdom in joining God and Man together in the Person of Christ Justice and Mercy together Comfort and Duty together in the Covenant of Grace two Natures two Attributes God loseth no Honour Man wanteth no Encouragement God sheweth his Justice Rom. 3.26 To declare I say at this time his Righteousness that he might be Just and the Justifier of him which believeth in Jesus While the Sacrifices continued God only shewed Patience and Forbearance His Holiness and Hatred of Sin by laying it on Christ punishing it in Christ. His Wrath the most dreadful sight of God's Wrath is upon Golgotha God spared not his Son But his Grace that was on the top Tit. 3.4 But after that the kindness and love of God our Saviour towards Man appeared This is the Attribute that beareth sway in the Gospel Mercy is in Office ever since the Fall there was not so much Kindness to Man discovered in Innocency God did good to a good Man there was no Mercy to Enemies then there Man was made after God's Image here God is made after our Image and Likeness Mercy and Grace comes now to shew it self to the World Vse Let us admire and study more the Name of God in the Gospel The first Letter of Christ's Name is Wonderful He is a Mystery that is worthy our Contemplation The Angels have known more of God since Christ was revealed Eph. 3.10 To the intent that now unto the Principalities and Powers in Heavenly Places might be known by the Church the manifold Wisdom of God Let it take up your Thoughts set your Minds awork Heb. 3.1 Wherefore Holy Brethren partakers of the Heavenly Calling consider the Apostle and High-Priest of our Profession Jesus Christ. There cannot be a more affective humbling and Heart-changing Consideration 2. Point That none can discover this Name of God but Christ none Authoritatively none perfectly 1. None Authoritatively can fix his Name by which he shall be known among the Creatures The imposition of Names implieth Superiority the less is named of the greater Adam had this favour to name the Beasts as having Authority over them Gen. 2.19 20. And out of the Ground the Lord formed every Beast of the Field and every Fowl of the Air and brought them to Adam to see what he would call them and whatsoever Adam called every Living Creature that was the Name thereof And Adam gave Names to all Cattel and to the Fowl of the Air and to every Beast of the Field Now God is over all there is no higher to name him therefore he nameth himself Jesus Christ who is the very Image of God he cometh and declareth his Name My Name is in him Exod. 23.21 He is God and therefore Authoritatively fixeth the Name of God establisheth the Gospel as the Rule and Direction of the Church 2. None can so perfectly discover him Our Hearts are too narrow to conceive of God and our Tongues too weak to express him Prov. 30.4 What is his Name and what is his Son's Name if thou canst tell Who knoweth his Pedigree exactly Who knoweth his Being Who hath been in his Bosom to discover him so as Christ hath done we must have a borrowed Light to see him Vse 1. Sit down with this Revelation which Christ hath left in the Church there is enough to instruct Faith tho not to satisfy
the Light of Nature in this point we may see clearly how great a disorder it is to obey or fulfil these bodily lusts to the wrong of God and the Soul and that the true Honour and Dignity of a Man consists in the Victory which he hath over himself and that to pamper the flesh is not our honour but our disgrace and that these irregular desires should not be gratified but mortified 2. Christian Piety or the Tenor of our Religion requireth it of us The drift of this Religion is to recover men out of their Apostasie and to promote true genuine Holiness in the World to dispossess us of the Beast and that Man being restored to Man might be also brought back again to God or in short to draw us off from the animal life to life spiritual and eternal As appeareth 1. By the Precepts of it which mainly tend to inforce Self-denial Mortification Recess from the World that we may not miscarry in our Obedience to God by our bodily lusts Mat. 16.24 If any will come after me let him deny himself Col. 3.5 Mortifie therefore your members which are upon the earth fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry The whole drift and business of this Religion is to drive out the Spirit of the World and to introduce a Divine and heavenly Spirit 1 Cor. 2.12 Now we have received not the spirit of the world but the Spirit which is of God that we might know the things which are freely given to us of God That part of the World which is mad and brutish is enslaved to lower things but the other part which hath submitted to the healing Institution of Christ should be wise and heavenly The Cure which Christ intended was of the great Disease of Mankind which was that the immortal Soul being deprest and tainted by the Objects of Sense doth wholly crook and writhe it self to carnal things and instead of Likness to God the Image of a Beast was impressed upon mans Nature and the Divine part enslaved and embondaged to the brutish 2. By its Promises 2 Pet. 1.4 Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust 2 Cor. 4.18 That man may seek his happiness in some higher and more transcending good than the beasts are capable of something that suits with his immortal Spirit In short to draw us off from things we see and inordinately love to a Glory and Blessedness wholly unseen and future 3. By the Grace provided for us namely the Spirit of Christ whose great design is to free man from a state of subjection to the flesh and by overcoming the lusts thereof to make him ready for all the Graces and Duties of the spiritual Life Rom. 8.5 They that are after the flesh do mind the things of the flesh and they that are after the Spirit the things of the Spirit He is first renewed by this Spirit Joh. 3.6 That which is born of the Spirit is Spirit and then acted and assisted by him Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live Gal. 5.25 If we live in the Spirit let us also walk in the Spirit 4. By being baptized into this Religion we are bound to this strict care for in our Baptism we did solemnly renounce the Devil the World and the Flesh as the Usurpers must be thrust out before the rightful Lord can take Possession Joshua 24.23 Put away the strange Gods which are among you and incline your heart unto the Lord God of Israel and we are dedicated to Father Son and Holy Ghost as our Creator Redeemer and Sanctifier as before We are to count our selves to be dead indeed unto sin and alive unto God vers 11. Now it is the greatest Hypocrisie that can be to be under this solemn Obligation to God and let sin reign in us Baptism is a Sign and Seal of Grace on Gods part and on ours a Bond of Duty on Gods part that he will cleanse and wash away sin Acts 22.16 Arise and be baptized and wash away thy sins On our part it obligeth us to do what in us lieth to destroy sin a Bond never to be forgotten by us 2 Pet. 1.9 He hath forgotten that he was purged from his old sins Vse 1. To humble us that we have so much forgotten our solemn Covenant so much cared for the Body and so little cared for the Soul that time and heart hath been so much taken up about those things which belong to the present life The mortal Body is minded at every turn and how much may the immortal but neglected Soul complain of hard usage We profess subjection to the Gospel and therefore should seek first the kingdom of God and the righteousness thereof and all these things shall be added to us Mat. 6.33 but we walk too much according to the course of the carnal careless World Eph. 2.2 3. Wherein in time past ye walked according to the course of this world according to the Prince of the power of the air the Spirit that ruleth in the children of disobedience Among whom also we all had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind 2. Strengthen the Bonds and anew devote your selves to Obedience vers 13. Neither yield you your members as instruments of unrighteousness unto sin but yield your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God Bind your selves for time to come to make it your work not to indulge the flesh but save your Souls Heb. 10.39 For we are not of them that draw back to perdition but of them that believe to the saving of the soul. 3. Take great heed that sin reign not by bodily lusts 1. The Necessity of this These Lusts are represented as deceitful Eph. 4.22 That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts And as violent and imperious Rom. 7.20 Now if I do that I would not it is no more I that do it but sin that dwelleth in me both together Jam. 1.14 Every man is tempted when he is drawn away of his own lust and inticed We are by subtilty blinded by the delusions of the Flesh and it is always endeavouring to get the Throne and hurry us to destruction and seeking to divert us from the Love of God the more we indulge them the more imperious they are the more caution and resolution therefore is necessary 2. The danger of not doing it 1. They do not only unfit us for God but for humane Society Jam. 4.1 From whence come wars and fightings among you come they not hence even of your lusts that war in your members They make you disquiet all others
the contrary Eph. 4.24 And that ye put on the new man which after God is created in righteousness and true holiness the Constitution of their Souls is for Holiness and against sin Therefore we must see what governeth us 3. The two Masters are Sin and Righteousness as vers 18. Being then made free from sin ye became the servants of righteousness Righteousness is the opposite Master to sin before sin was their Master now Righteousness governs them he doth not say Being now made free from sin ye became the Servants of God but Servants of Righteousness All will pretend they are Servants of God but if you be so you will be Servants of Righteousness that is do those things which Right and Reason calleth for at your hands Therefore if you be Servants of God you will not neglect his Precepts What do you for him 4. The difference between the two Services is very great the Service of Sin is a Captivity and Bondage but the Service of Righteousness is true Liberty In the general they agree That both are Service committing sin or living in sin is a servitude Job 8.34 Whosoever committeth sin is the servant of sin and living to Righteousness is a service also not a slavery but a voluntary service as we oblige our selves to God to live righteously ever after the time we enter into his Peace and Obedience Therefore both are expressed in the Text by terms that imply serving our Emancipation from sin implieth a slavery before and our giving up our selves to God an Obedience for the time to come Therefore we are said to be Servants of Righteousness it is service in regard of the strictness of the Bond but liberty in regard of the sweetness of the Work it is service because we live according to the Will of another but it is liberty because of our inclination and delight to do it In short though we are said to be the servants to Righteousness yet there is no work more pleasant more honourable more profitable 1. More pleasant because it implieth a Rectitude and Harmony in the Soul of man it is a Feast to the Mind to do those things that are good and holy The Heathens saw it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. it breeds serenity surely much of the happiness of a man is to injoy himself which a wicked man cannot do whilst his Soul is in a Mutiny and his Heart disalloweth himself in the things which he doth love and practise and his Convictions check his Affections and Inclinations The fruit of righteousness is peace Isa. 32.17 And all the paths of wisdom are pleasantness Prov. 3.17 In the Body the vigorous motion of the Spirits breedeth chearfulness and Health ariseth when all the humors of the Body keep their due temperament and proportion In the World when all things keep their place and the Confederacies of Nature are not disturbed the Seasons go on comfortably In a Kingdom Pax est tranquillitas ordinis when all persons keep their rank and place there is Peace So when all things are rightly governed and ordered in the Soul 2. No work more honourable Prov. 12.26 The righteous is more excellent than his neighbour Many think it to be a low spirited thing to be godly and on the contrary imagine it a sort of Excellency to be free from the restraints of Religion and to live a life of Pomp and Ease without any care of the World to come The sensual World esteemeth little of a good man but alas that carnal Life which maketh shew of ease delight honour and riches is nothing to the Life of Grace for if God be excellent they are excellent they are made partakers of his Nature 2 Pet. 1.4 admitted into the Communion of his Life which all others are deprived of Eph. 4.18 when others live as Beasts they live as God when others live as Beasts their life is imployed about the noblest Objects and Ends and is assisted by the immediate influence of Gods own Spirit Therefore if Honour be derived from the true Fountain of Honour those who are most God-like are the most noble and excellent 3. No work is more profitable for it giveth us the favour and fellowship of God for the present and makes way for an everlasting fruition of him in Glory 1. The Favour and Fellowship of God for the present What an unprofitable drudgery is the life of an unsanctified Worldling in comparison of the work of an holy Man who lives in Communion with God and attendance upon God and hath access to him when he pleaseth with assurance of welcome and audience He hath a surer interest in God than the greatest Favourite in the Love of Princes God never faileth him Psal. 118.8 9. It is better to trust in the Lord than to put confidence in man It is better to trust in the Lord than to put confidence in Princes A poor Christian that liveth in obscurity in the World is never upbraided with the frequency of his Suits never denied Audience never hath cause to doubt of success The Princes of the Earth have uncertain minds love to day hate to morrow as in the instance of Haman their Being is uncertain Psal. 146.4 His breath goeth forth he returneth to his earth in that very day all his thoughts perish 1 Kings 1.21 Otherwise it shall come to pass when my Lord the King shall sleep with his fathers that I and my son Solomon shall be counted offendors Therefore attendance upon God is surely a noble work to be made Courtiers and Family-servants of the infinite Soveraign their Hearts are imployed in loving him Tongues in praising him Lives in serving him and are constantly maintaining converse with him through the Spirit surely these have the most profitable service Creatures can be imployed in 2. The everlasting Fruition of God in Glory hereafter Psal. 17.15 I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness 1 Joh. 3.2 Now we are the sons of God but it doth not yet appear what we shall be but this we know that when he shall appear we shall be like him for we shall see him as he is Then we shall be admitted into his immediate Presence to see his Face and shall be changed into and satisfied with his likeness we shall then live with God for ever and be in a larger capacity to know God and love him and then our work shall be our reward we shall be everlastingly loving and praising of God Well then though we are not altogether at liberty when freed from sin but enter into another Service yet this Service is no Bondage but a Blessedness and a beginning of our eternal Happiness and therefore to be preferred before Liberty it self 5. No man can be a Servant of Righteousness but he that is first by the Goodness and Mercy of God freed from the power and slavery of sin for the Apostle saith Being made free from sin ye became the
living And Acts 2.36 Therefore let all the House of Israel know assuredly that God hath made the same Jesus whom ye have crucified both Lord and Christ and Psal. 2.7 8 9 10 11. So that he is Lord of the new Creation and man doth owe Obedience not only to God as Creator but to Christ as Redeemer and Ruler 2. Christ being possessed of this Lordship and Dominion hath made a new law of Grace which is propounded as a remedy for the relieving and restoring the lapsed World of mankind to the grace and favour of God granting pardon and life to all that sincerely repent and believe in him and live in new Obedience and peremptorily concluding and damning those to everlasting Death that shall refuse these terms 3. This new constitution and Gospel Covenant hath all the formalities of a Law and here I shall shew you first wherein it agreeth and secondly wherein it differeth from the laws of men 1. Wherein it agreeth First in the promulgation of it with full Authority 't is not only enacted pleno jure by an absolute and uncontrollable right but proclaimed by authorized Messengers sent by the Lord Christ who in his name were to require the Obedience of the World to his new Law Matth. 28.19 20. All power is given to me in heaven and earth go ye forth therefore and teach all nations baptizing them in the Name of the Father Son and Holy Ghost Teaching them to observe all things whatsoever I have commanded you he sendeth abroad his Heralds summoning the World to Obedience Act 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour to give repentance and remission of sins And Acts 17.30 The times of this ignorance God winked at but now commandeth all men every where to repent He commandeth all men to repent because he will judg the world in righteousness by the man whom he hath ordained Acts 17.31 And Acts 10.36 We preach peace by Jesus Christ who is Lord of all In these places Christs Right and Authority is asserted and the Gospel is preached in his Name and the World invited and commanded to obey 2. In the obligation and force There is not only direction given to us to obey the Gospel but a Charge and Obligation is laid upon us The Gospel is sometimes called the counsel of God Luke 7.30 they rejected the counsel of God against themselves Sometime the law of God is called his Counsel as 't is the result of his wisdom and his Law as 't is the effect of his legislative Will he would not only direct and instruct the Creature by his counsel but oblige him by his Authority Decretum necessitatem facit exhortatio liberum voluntatem excitat saith the Canonist Exhortation or Advice serveth to direct or excite one that is free but a Decree and Law implyeth a necessity to obey So Hierom Vbi consilium datur offerentis arbitrium est ubi praeceptum necessitus servitatis Counsel and Precept differ Precept saith not only we shall do well to do so but we must do so Counsel respects friends a Preeept subjects There is a coactive power in Laws God hath not left the Creatures to comply with his directions if they please no there is a strict charge laid upon them they must do it at their peril Laws have a binding force from the authority of their Law-giver God giveth us counsel as a friend but commandeth us as a Sovereign Therefore we read much of the Obedience of Faith Rom. 16.26 The Gospel was manifested to all nations for the obedience of faith And Rom. 1.5 We have received Apostleship for the obedience of faith among all Nations So Acts 6.7 and a great company of priests were obedient to the faith And 2 Cor. 10.5 bringing every thought into captivity to the obedience of Christ. And 1 Pet. 1.22 having purified your hearts in obeying the truth through the spirit And Acts 5.32 The holy Ghost which is given to them that obey All this is said to shew 't is not Arbitrary or Indifferent but we are bound by the authority of this new Law 3. This Law hath a sanction otherwise it were but an arbitrary Direction though delivered in a preceptive form the sanction is by promises of reward or by threatnings of punishment the precept establisheth mans duty and is the rule of our obedience which if it be neglected infers culpam fault or blame the sanction is the rule of Gods proceeding and so it inferreth poenam punishment Mark 16.16 The law of grace threatneth us with the highest penalties John 3.19 This is the condemnation that light is come into the world and men love darkness rather than light and Heb. 20.9 of how much sorer punishment suppose ye shall he be thought worthy c. though in the loss all are equal yet Conscience in Hell hath a kind of Accusation or self-tormenting in reflecting upon the refusal of the remedy or losing the special advantages we had by the Gospel As the breach of the Law is vindicated on the Jew first Rom. 2.9 so the Gospel when known to be the only way of Peace and Life 't is the worse for us in the Judgment if we neglect it Secondly The promises are given to sweeten the precepts to us that we may obey in love not as slaves for fear of punishment only Forced motives change not the heart endure not long therefore in Christs Law there are promises of pardon of Sin Adoption into Gods Family and finally eternal life We make the precept to be the way to the promise and God maketh the promises to be the motive to the precept we keep the precept to obtain the promise but God propoundeth the promise that we may keep the precept more comfortably We aim at happiness but God aimeth at obedience and maketh that the end of all his promises so that we must obey the command that we may obtain the blessing of the promise and be assured of it and we believe the promise that we may obey the precept 4. This sanction supposeth an exercise of government according to law and so that there is a just Governor and Administrator who will take account how this new law of grace is kept or broken So there is here now in part both in the way of internal or external Government First internal government as the kingdom of God is within us Luke 17.20 Soul-government is carried on according to this rule of commerce between us and God as there is a sense of our Duty written upon our hearts a remaining inward principle inclining us to it Heb. 8.10 so there is a fear of our Judg who will call us to an account for the violation of his Law an inward sentence of life or death upon us as we do good or evil the bitter afflictive sense of Gods displeasure in case of evil and the rewards of love and obedience as tasts of Gods acceptance given us by his Spirit upon
The first expression hightens the priviledge in our thoughts as the party adopting is so is the priviledg more or less glorious in our thoughts Adoption is in all free and in some glorious If a mean man adopt anothers child 't is an act of free favour but if adopted to a great Inheritance suppose many Lord ships or to the succession of a Crown it doth inhaunse the benefit So here this giveth a right to the everlasting goods of the Heavenly Father Secondly The other expression joint heirs with Christ. This Heritage giveth us a Communion with the only begotten Son of God what the Son of God by Nature injoyeth that the Children of God by Adoption injoy also so far as they are capable we together with Christ injoy God for evermore He is his God and Father and our God and Father John 20.17 he is glorified and we are glorified together with him 3. 'T is applied as a comfort against adversities and afflictions if so be that we suffer with him that we may be also glorified together The latter clause we may look upon as propounded 1. As a concession 2. As a condition accordingly as we translate the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing that or if so be 1. A concession seeing that we suffer with him that we may be glorified together Tho we shall hereafter have Communion with Christ in Glory yet for the present we may have Communion with him in afflictions this doth not infringe our priviledg but confirm it rather 1 Pet. 4.13 Rejoice in as much as ye are partakers of Christs sufferings that when his glory shall be revealed ye may be glad with exceeding joy Those that suffer for Christ do also suffer with Christ they are brought into a nearer conformity to him in his state of humiliation that afterwards they may be conformed to him in Glory 2. In the way of condition We must submit to the condition of afflictions as necssary to obtain glory for there must be striving before crowning 2 Tim. 2.5 If a man strive for masteries yet he is not crowned except he strive lawfully that is if any man would enter into the lists in any of the Olimpick Games he must observe the rules in running cutting wrestling c. He must submit to the laws of the Game or Exercise He applieth this similitude v. 12. If we suffer with him we shall reign with him That is we must suffer for Christ and we shall be rewarded with the participation of his Glory so here we would all have our priviledges but before we injoy the full of them we must be conformed to him suffer for him and with him that in imitation of our head and chief we may come to glory the same way that Christ did by sufferings Heb. 2.10 For it became him sor whom are all things and by whom are all things in bringing many sons unto glory to make the captain of their salvation perfect through suffering But you will say All are not called to the afflictions of the Gospel is this condition indispensible then none but Martyrs are glorified Answer 1. All have not Abels Cross do not run the hazard of their lives but usually they will have Isaacs Cross Gal. 4.29 He that was born after the flesh persecuted him that was born after the spirit Meaning thereby those cruel mockings and scoffings which Isaac indured from Ishmael Gen. 21. the Children of God living upon an unseen God and an unseen world sensual men mock at their interest in God and labour to shame them from their confidence in promises yet to come 2. Tho all suffer not yet all must be prepared and contented to suffer Math. 16.24 Then said Jesus unto his disciples If any man will come after me let him deny himself and take up his cross and follow me God knoweth at what rate our sincerity must be tried yet every one should make Christ a good Allowance and our alienation from the world must be so great and our resignation to God so full that nothing we enjoy here not life its self may be an impediment to our fidelity to Christ. 3. When God seeth it fit we must actually suffer the loss of all things and obey God at the dearest rates 1 Pet 3.17 If the will of God be so that ye shall suffer for well doing affirmativa precepta non ligant ad semper affirmative precepts do not bind at all times as negatives do We must never do any thing against the Truth but we are not always tied to suffering but when we come to a necessity of either suffering or sinning then God manifesteth his will to his People that they should suffer and then if we suffer with him we shall also be glorified together No creature could have brought us to this necessity without God 't is plainly Gods will that we should suffer and remember it is his will that we should also reign with him Doct. That all Gods Children are heirs of a blessed and glorious inheritance Here I shall shew you 1. The agreement between common heirs and them 2. The difference 3. Those properties which shew the greatness of the Inheritance 1. The Agreement in these things 1. There is an Inheritance provided We have a right to all the good things God hath promised especially eternal life therefore the People of God are called Heirs of Salvation Heb. 1.14 Heirs of the kingdom Jam. 2.5 And the Heavenly Estate is called the Inheritance of the Saints in light Col. 1.12 Those excellent things which are to be injoyed by us in the other world are in the nature of an Inheritance 2. The conveyance is by promise and covenant as other heritages are conveyed by formalitiâ—s of Law so is this The Covenant is so offered by God and so it must be accepted by us Psal. 119.111 Thy testimonies I have taken as an heritage for ever As we say a mans estate lieth in Bills and Bonds so are Gods Testimonies our heritage not the promises but the things promised And so it is said Heb. 6.12 That Gods Holy ones did through Faith and Patience inherit the Promises that is the thing promised spiritual and eternal blessings and rewards 3. Our tenor is by sonship 'T is free for the inheritance is not purchased by us but freâ—ly bestowed upon us a childs tenure differeth from a servant the one earneth his wages and the other hath his Estate from his Fathers bounty and free gift so is ours the gift of God Rom. 6.23 In opposition to works called therefore the reward of inheritance Col. 3.24 Tho servants earn what they receive from men yet from the Lord Christ whatever they receive for faithfulness in their calling 't is a free retribution tho they are servants to men yet they are sons to God for all are children and heirs in Heaven there is no distinction of servants and sons there In short whatever is promised to any work of ours 't is not from any worth in
hâ—rtful for us but of that God will be judg some present temporal good may be a cause of future inconvenience and something bitter how may be afterward found wholesome God knoweth whether life or death be best a present riddance of troubles or a continuance of them therefore it followeth verse 28. All things shall work together for good to them that love God That which is apprehended as evil may turn to good therefore these things should not be peremtorily asked but with limitation and exception of Gods will as our Lord Christ Matth. 26.39 And he went a little further and fell on his face and prayed saying O my Father if it be possible let this cup pass from me nevertheless not as I will but as thou wilt 'T is one thing to believe for certain that God will grant our petition with this condition if the grant be for his glory and our good and another thing to bâ—lieve absolutely that he will not deny the particular thing we ask of him without such exception and reservation 'T is not for us to determine what is most conducing to Gods glory and desirable for us We must commit and submit to God to our Heavenly Father who is never backward to our good and will certainly guide all things for the best 2. The manner 1. With faith What faith have we in prayer With respect to God that he is able and willing to help his people that we need not run to other shifts and be divided between God and carnal means Jam. 1.6 7 8. As to the acceptance of our persons we must pray that we do not weaken our confidence by any allowed sin 1 John 3.20 21. For if our hearts condemn us not God is greater than our hearts and knoweth all things if our hearts condemn us not then have we confidence towards God We sin a way our peace and then cannot come cheerfully to God As to the particular blessings asked necessary that are absolutely promised must be absolutely expected But the promise of the common blessings of this life is not absolute these things are dispensed as shall be for Gods glory and our good The saints themselves express themselves with some hesitancy about these things though inclined to hope the best as David 2 Sam. 12.22 Who can tell whether the Lord will not be gracious to me that the child may live God knoweth what we most really want and what is most agreeable to our desires being able to choose for us better than we can for our selves Joel 2.14 Who knoweth if he will return and leave a blessing 2. With fervency or that life and seriousness which will become addresses to God Matth. 7.7 Ask seek knock we are not in good earnest unless we set our selves to seek the Lord Dan. 9.3 Christ taught us to pray in two parables one for the spirit Luke 11. By a man coming to his friend for loaves at midnight For right done to the Church Luke 18.1 In the parable of the widow and unjust Judg. Persevere till prayer be answered Matth. 15.26 27. Keep wrestling and striving with God Rom. 15.30 Now I beseech you brethren for the Lord Jesus Christs sake and for the love of the spirit that ye strive together with me in your prayers to God for me 3. With humility we must come as less than the least of his mercies Gen. 32.10 Ezra 9.6 O my God I am ashamed and blush to lift up my face to thee my God As the Publican Luke 18.13 God be merciful to me a sinner as Abraham Gen. 18.27 Behold now I have taken upon me to speak unto the Lord who am but dust and ashes 4. With holy ends that God may be glorified John 14.13 And whatsoever ye shall ask in my name that will I do that the Father may be glorified in the Son In the spirit John 16.14 He shall glorifie me for he shall receive of mine and shall shew it unto you Psal. 115.1 Not unto us O Lord not unto us but unto thy name give glory Joel 2.14 Who knoweth if he will return and repent and leave a blessing behind him even a meat-offering and a drink-offering unto the Lord our God 2. The reasons why the prayers so made must be acceptable to God 1. Because here all the divine persons concur we pray according to Gods will in Christs name and mediation by the motion and instinct of the spirit every one is a ground of hope therefore it will not be lost labour or breath poured out into the air 2 Sam. 14.1 When Joab perceived that the kings heart was towards Absalom he makes use of the advantage Christs merit breeds confidence Heb. 10.19 Having therefore brethren boldness to enter into the holiest by the blood of Jesus And then the spirits motion God accepteth what cometh from himself Psal. 10.17 Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear What is excited and stirred up in us by his spirit 2. On mans part the person is qualified the petition just the end right and the heart excited USE Is to shew us what prayers are heard such as cometh from God and are made to God certainly such shall be dealt with as friends God will bestow marks of abundant favour upon them and reward their love and obedience by hearing their prayers he delights to do great things for their sakes and will have it known that their suppplication is acceptable to him Oh pray thus by the spirit 1. Is your prayer such a prayer as cometh from God such a prayer as is inspired by the spirit holy and fervent Holy for he is an holy and heavenly spirit and puts us mainly upon holy and heavenly things things that always make us better not worse and in other things referring our choices to God what he liketh and thinketh best for us not what we do for our selves not my will but thine be done Then Fervent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 5.16 The fervent effectual prayer of a righteous man when it looketh like wrestling with God 2. To God like worship relating to God it hath the stamp of his nature upon it some of his Attributes relate to his Mercy and Goodness some to his Majesty and Greatness the one is seen in the joy of our faith and confidence by our delight to converse with him The other in our humility and deep reverence of God when we come to him as poor undone creatures without his grace SERMON XXXVII ROM VII 28 And we know that all things work together for good to them that love God to them who are the called according to his purpose IN the former Verse the Apostle telleth us how the spirit maketh Intercession for the Saints what God liketh and thinketh best for them not what they like themselves most profitable tho not most pleasing Green Fruit is most pleasing to the appetite of the Child but the Parents knoweth 't is
Heaven not to do my own will but the will of him that sent me 2. We were redeemed is to this end For we are redeemed unto God Rev. 5.9 Thou hast redeemed us to God by thy Blood To be redeemed unto God is to be redeemed to his Service and admitted into his favour and friendship and Communion with him to restore Gods right to us and our Happiness in the injoyment of Heaven Christ first appeased Gods wrath and restored us to a course of Service which we should comfortably carry on till we have received our wages Luke 1.74 75. That he would grant unto us that being delivered out of the hands of our Enemies we might serve him without fear in holiness and righteousness before him all the days of our life 3. Our entring into covenant with God implyeth it In every Covenant their is Ratio dati accepti Something given and something required Isa. 56.4 They choose the things that please me and take hold of my Covenant To take hold of his covenant there is to lay claim to the Priviledges and benefits promised and offered therein now this cannot be done unless we choose the things that please him That is voluntarily deliberately not by chance but choice enter into a course of obedience wherein we may be pleasing or acceptable to him this is the fixed determination of our Souls Our faces must be set heavenward and the drift aim and bent of our lives must be for God to walk in his way Rom. 12.1 I beseech you therefore Brethren by the mercies of God that ye present your Bodys a living Sacrifice holy acceptable to God A man devoteth himself to God out of the sense of this love to serve him and please him in all things 4. The relations which result from our Covenant Interest There is the Relation between us and Christ of Husband and Spouse Hos. 2.19 Now the duty of the Wife is to please the Husband 1 Cor. 7.34 The relation of Children and Father 2. Cor. 6.18 I will be a Father to you and ye shall be my Sons and daughters saith the Lord. Now the duty of Children is to please the Parents And that is said to be well pleasing to the Lord Col. 3.20 and the rather because 't is a pattern of our own duty to him Masters and Servants Ezek. 16.8 Thou entredst into covenant with me and becamest mine Acts 27.23 Whos 's I am and whom I serve They that please themselves carry themselves as if they were their own not Gods All that we are and all that we have and can do must be his and used for him in one way or another First Vse is for Reproof of those that study to please men to approve themselves to the World and to be accepted in the World that is their great end and scope 1. How can these comply with the great duty of Christians which is to please the Lord Gal. 1.10 If I yet pleased men I should not be the Servant of Christ. To hunt after the favour of men and to gain the applause of the World is contrary to the very Essential Disposition of the Saints whose great aim is to approve themselves to God however men esteem of them There is a pleasing men to their Edification Rom. 15.2 Let every one of us please his Neighbour for his good to Edification and 1 Cor. 10.33 Even as I please all men in all things not seeking mine own profit but the profit of many that they may be saved But to please the sinful humours dispositions and affections of men to make this our great Scope is contrary to sincerity and fidelity in Christs Service Certainly a man ought not to disoblige others much less irritate and stir up the corruptions of others but his great care must be to approve himself to God 2. There is no such necessity of the approbation of men as of God his acceptation and the Testimony of a good Conscience concerning our fidelity in his Service is more than all the favour countenance applause or any advantage that can come by men Choose the approbation of Christ and you are made for ever 't is not so if you choose the approbation of men Please God and no matter who is your enemy Prov. 16.9 Please men and God may be Angry with you and blast all your carnal Happiness as well as deny you eternal happiness Please the Lord and that is the best way to be at peace with men Second Vse by way of self Reflection Is this your great scope and end 1. Your end will be known by your work If you labour to approve your self to God in every relation in every Condition in every business in every Imployment and are still useing your selves all that you have for God this is your trade this is your study you are still at his work that if a man should ask you what are you a doing Whose work is it that you are Imployed about You may be able truely to say 't is the Lords for whom are you studying preaching conferring praying what guideth you in all your relations to whom do you approve your selves for whom are you sick or well 2 Cor. 5.15 That they which live should not live to themselves but unto him which dyed for them and Rom. 14.7 8 9. For none of us liveth to himself and no man dyeth to himself for whether we live we live unto the Lord and whether we dye we dye unto the Lord whether we live therefore or die we are the Lords What moveth you to go on with any business who supporteth you in your business can you say to God what God would have me to do I do it 2. If this be your end it will be known by your Solace So much as a man doth attain unto his end so much doth he attain of Content and Satisfaction 2 Cor. 1.12 For our rejoycing is this the Testimony of our conscience that in simplicity and Godly sincerity we have had our conversations in the World not with fleshly wisdom but by the grace of God we have had our conversations in the World You will not rejoyce so much in the Effects of his common bounty as in his special love So Psa. 4.7 Thou hast put gladness in my heart more then in the time when their corn and wine increased 3. If Gods glory be your scope any Condition will be tolerable to you so as you may injoy his favour Mans displeasure may be the better born yea poverty and want your great cordial is your acceptation with God and losses are the better born as David comforted himself in the Lord his God when all was lost at Zicklag And Hab. 2.1 I will stand vpon my Watch and set me upon the Tower and will watch to see what he will say unto me and what I shall answer when I am reproved SERMON XIII 2 Cor. 5.10 For we must all appear before the Iudgment seat of Christ that every
to give thee heat and influence and cherishing 'T is out of his store-house that provisions are sent to thy Table He furnisheth thy dishes with meat and filleth thy cup for thee He did not only clothe man at first Gen. 3.21 Vnto Adam and his Wife did the Lord God make coats of skins and clothed them When he turned unthankful man out of paradise he would not send them away without a Garment As he performed that office then so still he causeth the silk-worm to spin for thee and the sheep to send thee their fleeces only there is a wretched disposition in man we do not take notice of that invisible hand which reacheth out our comforts to us Acts of kindness in our fellow Creatures affect us more than all those benefits we receive from God What should be the reason Water is not sweeter in the dish than in the fountain man needeth himself never giveth so freely and purely as God doth but out of some self respect No kindness deserveth to be noted but the Lords who is so high and Glorious so much above us that he should take notice of us nothing but our unthankfulness is the cause of this disrespect and forgetting the goodness of his daily providence and our looking to the next hand and to the Ministry of the Creature and not to the supream cause 3. Case of Conscience about love is about the intenseness and degree of it The Soul will say God is to be loved above all things and to have the preferment in our affections choice and endeavours For he is to be loved with all the Heart and all the Soul Deut. 6.5 And earthly things are to be loved as if we loved them not Now to find my heart to be more stirred towards the Creatures than to God and seem to grieve more for a worldly loss then for an offence done to God by sin To be carryed out with greater violence and sensible commotion of Spirit to carnal objects than to Jesus Christ I cannot find these vigorous motions or this constraining efficacy of love over-ruling my heart Answer 1. Comparison is the best way to discover love comparing affection with affection our affections to Christ with our affections to other matters for we cannot Judge of any affection aright by its single exercise what it doth alone as to one object but by observing the difference and disproportion of our respects to several objects The Scripture doth often put us upon this kind of tryal 2 Tim. 3.4 Lovers of pleasure more than lovers of God Singly and apart a man cannot be so well tryed either by his love to God or his love to pleasure there being in all some kind of love to God and a lawful allowance of Creature delights provided they do not most take us But when the strength of a mans Spirit is carryed out to present delights and God is neglected or little thought of the case is clear that the interest of the flesh prevaileth in his heart above the interests of God So Luke 12.21 So is he that layeth up treasure for himself and is not rich towards God Mindeth the one and neglecteth the other namely to inrich his Soul with Spiritual and Heavenly treasure That followeth after Spiritual things in a formal and careless manner earthly things with the greatest earnestness The objection proceedeth then upon a right supposition that a respect to the World accompanyed with a neglect of Christ sheweth that the love of Christ is not in us or doth not bear rule in us 2. That God in Christ Jesus is to have the highest measure of our affections and such a transcendent superlative degree as is not given to other things Luke 14.26 If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters and his own life also he cannot be my disciple He that loveth any contentment above Christ or equal with him will soon hate Christ. So Matth. 10.37 He that loveth Father or Mother Son or Daughter more than me is not worthy of me And the sincere are described Phil. 3.7 8 9 10 The nearest and dearest relations and choicest contentments all trampled upon all is dung and dross in comparison of the excellency of the knowledge of our Lord. 3. Love is not to be measured so much by the lively act or the sensitive stirring of the affection as the solid esteem and the setled Constitution A thing may be loved intensively as to the sensitive discovery of the affection or appretiated by our deliberate choice and constant care to please God Partly because the vigorous motion is hasty and indeliberate is the fruit of fancy rather than faith Some by constitution have a more moveable temper and are like the Sea easily stirred the reading the story of Christs passions will draw tears from us though we regard not Gods design in it nor how far our sins were accessory to these passions and sufferings This qualm is stirred in us by fancy rather than faith the story of Joseph in the Pit will work the like effect as of Jesus on the cross yea the fable of Dido and Aeneas In all passions the setled constitution of the heart sheweth the man more than the sudden stirrings of any of them Men laugh most when they are not always best pleased We laugh at a toy but we joy in some solid benefit True joy is a secure thing and is seen in the judgment and estimation choice and complacency rather than in the lively act So love is not to be measured by these earnest motions but by the deliberate purpose of the heart to please God And partly because the act may be more lively where the affection is less firm and rooted in the heart The passions of suitors are greater than the love of husbands yet not so deeply rooted and do not so intimately affect the heart Straw is soon enkindled but fire is furnished with fit materials and burneth better and with an even and more constant heat These raptures and transports of Soul fanatical men fell them oftner than serious Christians who yet for all the World would not offend God And partly because sensible things do more affect us and urge us in the present state while we carry a mass of flesh about with us our affections will be more sensibly stirred by things which agree with our fleshly nature our senses which transmit all knowledge to us will be affected with sensible things rather than Spiritual I confess 't is Good to keep up a tenderness and we should be affected with Gods dishonour more than if we had suffered loss Psa. 119.136 Rivers of tears run down mine eyes because men keep not thy Law But in some tempers grief cannot always keep the rode and vent it self by the eye Certainly the constant disposition of the Soul is a surer note to Judge by sensible stirrings of affection are more liable to suspicion and not so certain
thou hast given me to do Have you been adding one Grace to another so that now you have nothing to do but to wait for the Crowning of all III. We should Improve it as to Christs general Coming If it be so that the Bridegroom will certainly come but at his own time 1. Then be not of the Number of those Scoffers and Mockers that either deny or doubt of his coming The most part of men expect no such matter the Prophane scoff at it and would fain shake off this bridle and restraint upon their Lusts 2 Pet. 3.3 Therefore take heed of the whispers of Atheism which would tempt us to turn unto the World and present things and give over our hopes Most mens Faith about the eternal Recompenses is but pretended at best but too cold and speculative an Opinion rather than a sound Belief as appeareth by the little fruit and effect it hath upon them for if we had such a belief of them as we have of other things we should be other manner of Persons in all Holy Conversation and Godliness Two things are to be wondred at viz. That any man should doubt of the Christian Faith that is acquainted with it and that having embraced it should live sinfully and carelesly Therefore believe it as if you saw it Rev. 20.12 I saw the dead c. 2. Take heed of apprehending it as a thing afar off look upon it as sure and near to hasten your Preparation It cannot be long to the end of Time If we compare the remainder with what is past and the whole with Eternity Psa. 90.4 A thousand years in thy sight are but as yesterday when 't is past alas 't is nothing to the true measure of things He that shall come will come and will not tarry Therefore we should have more quick and lively thoughts and apprehensions about it such as will awaken us out of our security 3. Take heed of a cold and ineffectual thinking of it There is a certain time appointed and when that appointed time is come he will certainly appear therefore look for it and long for it The Saints are described by their looking for it Titus 2.13 Looking for the blessed hope Phil. 3.20 From whence we look for a Saviour and Heb. 9.28 Actual expectation enliveneth all our actions Rebecka espied Isaac a great way off Faith and Hope standeth ready to embrace him And also by their longing for it 2 Tim. 4.8 Revel 22.17 Come Lord Jesus come quickly Long for it for Christs sake and your own sakes For Christs sake his Interest is concerned in it that the glory of his Person may be cleared His first coming was obscure but now he will come in great splendor accompanied with his holy Hosts ten thousands of Saints and Angels 1 Pet. 4.13 That when his glory shall be revealed ye may be glad with exceeding joy His Justice will then be demonstrated Acts 17.31 He hath appointed a day in which he will Judge the World in Righteousness And 2 Thes. 1.6 7. 'T is a righteous thing with God to recompense tribulation to them that trouble you and to you that are troubled rest with us when the Lord Jesus Christ shall be revealed with his mighty Angels And long for it for your own sake 't is a day of the manifestation of the Sons of God Rom. 8.19 Then you shall receive your reward to the full 1 Pet. 1.13 Hope to the end for the Grace that is to be brought to you at the Revelation of Jesus Christ. Then is the fullest manifestation of the Love of God Now we are pressed with the remainders of Corruption within and Temptations and Persecutions without wait for his coming The People tarryed without for the High Priest 'till he came forth to bless them so must we look for his return when he will come to bless us SERMON VI. MATTH XXV v. 7 8. Then all those Virgins arose and trimmed their Lamps And the foolish said unto the wise Give us of your Oyl for our Lamps are gone out THe meaning of this part of the Parable is that the Virgins being roused by the Cry made went to trim their Lamps and fit themselves for their March while they were so doing some of them had Oyl left but others had spent all their store and their Lamps were going or gone out Three things are remarkable in these Parabolical Expressions 1. That which is common to them all All those Virgins arose and trimmed their Lamps which must be differently interpreted of the wise and the foolish The arising and trimming their Lamps noteth in the wise their actual preparation for the Lords coming in the foolish it noteth the strength of their Confidence and Self-conceit The foolish think they are as prepared and ready for Christs coming as the wise they arise and Address themselves to meet the Bridegroom 2. On the part of the foolish they found their Oyl spent 3. That they go to the wise for a supply give us of your Oyl First The Effect of the Cry that is common to them all They arose and trimmed their Lamps Which is first to be considered on the wise Virgins part and so it will teach us this Note Doct That the Faithful as often as they think of the coming of the Lord should more rouze up themselves and prepare themselves to meet him with Ioy and Comfort For the trimming of the Lamps on their part it noteth the rousing up of themselves out of their negligence and security and a serious preparation for his coming To evidence this to you we shall consider 1. How the Scripture presseth this upon us 2. What reasons there are in the thing it self to awaken us to this serious Preparation First How the Scripture presseth this upon us In the Word of God we have not only the Doctrine of Christs coming to Judgment but the Uses and Inferences built thereupon I shall instance in two places in one Chapter 2 Pet. 3.11 and 14. v. 11. What manner of persons ought we to be in all holy Conversation and Godliness Where Observe 1. That 't is not enough to believe the Doctrine of Christs coming but we must improve it to the use of holy Living The Improvement is pressed in Scripture as well as the Doctrine is revealed In Gods account no Faith will go for Faith but the working Faith all else is but Opinion and cold Speculation whatever Truths we believe we must bring forth to practice Therefore if we believe stedfastly we must live accordingly live as men that look for such things A bare apprehension or assent to the truth is nothing worth unless it be accompanied with that care and diligence which belongeth to the truth so apprehended The Christian Religion consisteth not in word but in deed And our belief of it is not tried by a speculative assent especially in the absence of temptations but by a constant and diligent practice of those duties whereunto this belief bindeth us
our Bridegroom to come into his presence with our filthy Rags therefore we come to present his Bride with Glory 3. Then there is an open Manifestation of his Dearest Love before the last day the Match is concluded between the Parties there is love expressed but 't is secret and hidden Our Life is hid with Christ in God But then he will own Believers man by man Luk. 12.8 invite them into his bosom in the sight of the World Mat. 25.34 pronounce their Pardon on the Throne Acts 3.19 set them at his Right-hand as Judging the World together with himself 2 Cor. 6.2 Alas now all is under a Vail the World sees us not 1 John 3.1 Now we our selves question whether he loves us or no question it often If the Lord be with us why are these things befallen us But then all is open and clear when the Clouds vanish about Christs Person so about us also 'T is called the day of the manifestation of the Sons of God Rom. 8.19 4. Then we are brought home to his House conducted in State to Heaven John 14.3 Then the day is come when you shall have all that you have hoped desired looked for Oh what an happy day will that be When the great Shepherd of the Sheep shall lead his Flock into their everlasting Fold and the Husband of the Church carry her with him into his Fathers House John 17.24 Father I will that those whom thou hast given me may be where I am and behold my Glory And his Will and Testament is made good now we are in the outer Court if one day in the House of God be better than a Thousand elsewhere Oh what is it to be brought home to God! In these blessed Mansions there we shall abide for ever and never to part more 5. Everlasting Cohabitation and living with him We shall be ever with the Lord 1 Thes. 4.17 not get a Glimpse and away but for ever to enjoy his presence Christs Presence for a time upon Earth was very sweet to his Disciples 't was bitter to them to think of his going from them though it were Expedient for them but now remain in an everlasting State of Intimacy and Familiarity with him Now we have a taste of Christ but then our Communion shall be without Intermission or Interruption we shall be out of the Croud and press of Troubles and Temptations and Sins and study Divinity in the Lambs Face and he will communicate himself to us according to the vastest Extent of our Capacity VSE Oh then be Espoused to Christ Otherwise he will not come as a Bridegroom but as a Judge For Motives 1. Consider your Necessity there is a deep necessity lyeth upon you you are undone for ever if you are not married to Christ The Apostle saith 1 Cor. 7. if a Woman can live without an Husband she doth well if she marryeth not But now you are undone for ever if you have him not you are liable to the Wrath of the Eternal God The Apostle saith Rom. 7.4 That all those are dead to the Law who are marryed to Christ that must be done necessarily First now What is it to be dead to the Law but to see our selves miserable and undone for ever and Impotent and no way able to help our selves The Law which is written upon every mans Conscience is there represented as an hard and cruel Husband that requireth an hard task to do but affordeth no strength at all to do it Therefore it bindeth us over to Death and the Curse The Sense of the Law being in-bred in the Conscience and Natural to us cannot be extinguished but will return with the more Violence Well then the Law suggesteth what we should do threatneth us if we do it not and Conscience telling us we have not done it this is a continual Grief and Vexation to us and a man is kept under fear of Death and Hell all his days 2. Consider the Excellency of Christ who is altogether Lovely as to his Person and Offices and every way suited to your necessities As to his Person he is God-man able and willing to do you good for what cannot God do and surely he will not be strange to his own flesh You are condemned by the Law he is a Priest to make Atonement for you You are ignorant of the way to true Happiness he is a Prophet to teach and guide you you have many Enemies and Difficulties to overcome in that way he points it out to you and your own flesh is weak but he is a King to vanquish your Enemies and to assist you with the Powerful Succours of his Spirit he will help you to perform your Duty in the midst of all Temptations to the contrary For we are to serve him in Newness of Spirit Rom. 7.5 6. 3. Consider the Vtility and Profit of it 1 Cor. 3.22 23. All things are yours and you are Christs and Christ is Gods If you could as heartily devote your selves to the Service of Christ as Christ as Mediatour did to the work of Redemption nothing would be wanting to you to promote your present Holiness and future Happiness 4. 'T is no Presumption to aspire to this Marriage for God maketh the first Motion God hath made Love to you and Wooed you by all manner of ingaging Expressions that he may win your Hearts and ingage your consent Oh do not refuse the Lords kindness or neglect to bestow your Hearts upon him or to give up your selves to him Christ hath imployed Spokes-men sends his tokens as presents of Love Mat. 23.37 I would but you would not All Marriages are brought about by earnest Suit on the one side and Consent on the other so it is here Oh therefore consider and say as Rebecka I can say no more nor no less the thing is the Lords 5. Consider how ill Christ will take it to be refused Prov. 1.29 30. They would none of my Counsel and despised all my Reproofs And Psal. 81.11 But my People would not hearken to my Voice Israel would none of me Despising of kindness is very provoking Oh then give Christ a free and a full and firm consent and all is ended First A free Consent not Extorted When men are a little frighted into a good Conscience Christ seemeth to be welcome to them but as their Trouble weareth off so doth their Resolution to take Christ for their Lord and Saviour Psal. 78.34 35. When he slew them then they sought him and returned and enquired early after God and they remembred that God was their Rock and the most High their Redeemer In such cases men put a force upon themselves and their Heart is not inclined but compelled as those that marry against their wills 'T is only in a pang and fit of Conscience that they like Christ when some great distress forceth them to resolve for him and their fears drive them to Christ rather than his excellencies draw them to him That
that even in Reprobates and Cast-aways there may be a desire of entring into the joyes of everlasting Life Thirdly From Christs Reply I shall shew you the dreadful Misery and direful effect of being disowned by Christ at his Coming For the First Since the Foolish Virgins came too late We should all take care to begin with God betimes the sooner the better 1. Because you make a necessary work sure and put it out of doubt and hazard The time of life is the time of Grace Luk. 2.14 2 Cor. 6.2 Now the time of life is uncertain Jam. 4.14 Whereas ye know not what shall be on the morrow For what is your life it is but a vapour that appeareth for a little time and then vanisheth away And a work of necessity should not be left on peradventures Therefore we ought to bestir our selves without delay or foreslowing We know not how soon opportunity will be over It cannot be done too soon it may be done too late and therefore 't is good to be on the surest side Ludovicus Capellus telleth us out of Rabbi Jonah's Book of the Mystery of Repentance that when a Disciple came to his Teacher to know what was the fittest time to repent in he answered One day before his death meaning presently for we have not assurance of another day Prov. 27.1 Thou knowest not what to morrow may bring forth Our greatest works and of most absolute necessity should be done first and have the quickest dispatch lest it be too late before we go about them Oh wo to us if God should call us off before we have minded coming to him and walking with him 2. In point of Obedience God presseth to Now. God doth not only command us to please him but to do it presently Heb. 3.7 8. Now while it is called to day harden not your hearts Pompilius the Roman Ambassador when he made delayes and excuses the Emperour drew a Circle on the ground saying Intra hunc Answer me before thou stirrest from this place God standeth upon his Authority and will have a present answer if he say to day 't is flat disobedience for you to say to morrow Now is the time of Salvation at this instant 2 Cor. 6.2 You are charged in his name as you will answer the contrary You say No I will please the flesh a little longer It may be just with God if you refuse him never to call you more 3. In point of Ingenuity We receive a plenteous recompence for a small service When a man thinketh what God hath provided for them that love him and serve him he should be ashamed that he receives so much and does so little and therefore he should redeem all the time that he can that he may answer his expectations from God Shall we adjourn and put off God to our decrepid time when he hath provided for us eternal happiness Can a man that hath any ingenuity in his breast be content to dishonour God longer grieve his Spirit longer provided that at length he may be saved Those that have any due sense of Gods kindness or their own duty will think God hath too long been kept out of his right and that all the time that remaineth is too little to express our love and thankfulness to him 1 Pet. 4.3 Men that do delay do in effect say Let me despise thy Commands and abuse thy Mercy a little longer but then when my Lusts are satisfied and youthful heats are spent I will see what I can do to be saved What baseness of Spirit is this 4. 'T is our advantage to begin betimes both here and hereafter 1. Here. The sooner you begin to please God the sooner you have an evidence of your interest in his favour more experience of his Love more hopes of living with him in Heaven Oh these things are not slight things When once you come to taste the comfort of them you will be sorry that you had begun no sooner as Paul complaineth that he was born out of due time 1 Cor. 15.8 because he lost the advantage of seeing Christ in the flesh and so of many sweet conferences and many sweet visits of Love and experiences of Grace that otherwise might fail to his share Rom. 16.7 They were in Christ before me An early Acquaintance with Christ bringeth many benefits with it as peace and comfort and joy and hope which others that set forth later want The Consolations of God should not be vile and cheap with us If you were acquainted with them you would leave your husks for bread in your Fathers house 2. The sooner you begin with God the greater will your glory be Hereafter For the more we improve our Talents here the greater will our reward be in Heaven Luk. 19.16 17 18 19. And he said unto him VVell thou good Servant because thou hast been faithful in a little have thou authority over ten Cities And the second came and said Lord thy pound hath gained five pounds And he said likewise to him Be thou also over five Cities And when the Mother of Zebedee's Children came to Christ and desired that her two Sons might sit one at his right hand and the other at his left Mat. 20.23 Christ doth not deny the thing that there are degrees of Glory set forth by sitting on the right hand and on the left but telleth her that it shall be given to them for whom it is prepared of his Father As in Hell there is an hotter and cooler judgment Certainly then they that have long pleased God and made it the whole business of their lives shall have larger measures of happiness VSE Is to reprove those that adjourn and put off the work of Religion from time to time till they have lost all time 'T is Sathan's Artifice to cheat men of the present opportunity by promises of a future Obedience Oh consider the work is much and life is short If we did live as many years as days all would be little enough therefore let us begin betimes There are three Arguments to press this If this work must be once done why not Now your Hearts will not be better nor the Terms less 1. Your Hearts are not like to be better For the longer we continue in sin the heart is the more hardened as the High-way by continual treading groweth the harder and the Anvil by continual smiting is hardned the more so long use in sin obdureth the Heart and long resistance grieveth the Spirit and carnal affections grow upon us Jer. 13.23 Can the Ethiopian change his skin or the Leopard his Spots then may ye also do good that are accustomed to do evil 'T is hard to transplant an old Tree The Affections are now more settled in a course of sin 2. The Terms of the Gospel will not be more easie and we better able to obey them hereafter than now we are The Laws of Christianity are alwayes the same The pleasures of sin must one day
13. Watch therefore for ye know neither the day nor the hour wherein the Son of Man cometh HEre is the Conclusion of the whole Parable as the illative Particle Therefore sheweth Every passage in it will inferr this Conclusion First The Suddenness and unexpectedness of his Coming Watch therefore Secondly Only those that are ready shall enter into the Marriage-Chamber Watch therefore that ye may be alwayes ready Thirdly The Shutting the Door and Exclusion of the Unprepared Watch therefore Fourthly The Door is shut as never to be opened again When they beg Entrance they are refused and disowned by Christ as having not his mark upon them Watch therefore for ye know not the day neither the hour c. In the Words we have 1. A Duty 2. The Reason of it The one will explain the other 1. For the Duty What is meant by Watching Because we are pressed to it upon the account of the uncertain time of Christs Coming here it meaneth a care to get and keep our selves alwayes ready and in a posture to receive him for our Lord as himself explaineth it Mat. 24.42 Watch therefore for ye know not what hour your Lord doth come 2. The Reason For ye know neither the day nor the hour wherein the Son of Man cometh Mat. 24.42 For in such an hour you think not of the Son of Man cometh Doct. The great Duty that lyeth upon them that believe and look for Christs comeing is Watching My business will be to shew you what Watching is in the general notion of it As 't is taken Spiritually and Metaphorically it implyeth a diligent care and heed to the great affairs of our Souls For 't is a mixt thing made up of Prudence and Diligence It â—mplyeth a prudent foresight of the Souls danger with a diligent care to avoid it It is pressed in Scripture to a double end Partly that we may maintain the present state and partly that we may prepare for the future The one quickeneth the other And though the latter be of chief consideration in this place yet it will not be amiss to consider both For there is no hope to stand before Christ at his Coming unless we be careful to get and keep Grace for the present And on the other side the Argument to quicken us to present care and diligence is the blessedness we shall have at Christs Coming and the danger of being disallowed at last 1. Watching with respect to our present Preservation is pressed Mat. 26.41 VVatch and pray that ye enter not into temptation And 1 Cor. 16.13 VVatch ye stand fast in the faith 2 Watching with respect to future Acceptation That is pressed in other places Mat. 24.42 VVatch ye for ye know not in what hour the Lord cometh The particular time of Christs coming is kept secret that we may be moved at all times to prepare for it The Lord foresaw that we would be prone to negligence and carnal security and that the knowledge of the express time of his coming would be hurtful to us therefore 't is inter Arcana Imperii among the Secrets kept in the Fathers bosom that we might be alwayes ready So Luk. 21.36 VVatch ye therefore and pray alwayes that ye may be accounted worthy to stand before the Son of Man The meaning is that we may escape the Judgments then to be poured out upon the wicked and the careless that we may not causa cadere that we may have a Sentence of Approbation pass'd in our favour These are the two sorts of Watching pressed upon us in Scripture the one to avoid the Snares of the Devil the other that we may be ready for the coming of the Lord. First Watching with respect to our present State and Safety This again is twofold A watching to avoid evil and a watching for the careful performance of that which is good The Scripture speaketh of both and both are enforced by their own proper Reasons 1. For the avoiding of Evil There is in us all a sinfull proneness to evil which we must seek to cure and prevent Prov. 4.23 Keep thy Heart with all diligence for out of it are the issues of life The Heart is terminus actionum ad intra fons actionum ad extra 't is the Heart that God aimeth at in all that he doth upon us and 't is the Heart that is the Ground of all our Actions The Fountain must be kept pure from pollutions that the streams may be the more limpid and clear Every man hath a little Garrison to keep and he himself is the Watchman of it his Conscience is to sit Porter at the Door and to examine whatever cometh out and entreth in as a Watchman doth at the Gates of a City All the thoughts affections words actions are to be examined what they are whither they go whence they come whither they tend lest a Temptation be let in or a Corruption be let out otherwise the Heart cannot be kept pure and loyal to God Solomon telleth us Prov. 25.28 He that hath no Rule over his own Spirit is like a City that is without walls A Town without walls lieth open to every comer Sin and danger and all kind of evil motions go to and fro without any kind of check and controul Things will past out which should be suppressed and kept in and Temptations will enter which should be kept out Now this Caution is no more than needeth if we consider the Enemies of our Salvation the Devil the World and the Flesh. First The Malice of Sathan Our Adversary is very watchfull and getteth advantage by nothing so much as our security Vigilat hostis dormis 'T was an old word The Devil is neither dead nor asleep and shall not we stand upon our guard 1 Pet. 5.8 Be sober and watchful for your adversary the Devil goeth about like a roaring Lyon seeking whom he may devour Sathan is a restless Adversary full of Malice and Craft his end is to destroy and devour Souls and his diligence is answerable to his malice Night and day we are in danger every one of us There were but two Adams and they were both tempted though the one was made after Gods Image and the other had the fulness of the Godhead dwelling in him bodily Adam in Innocency and Christ in humane nature were tempted and can we hope to escape Neglect your Watch and you become a ready prey to the Devil When the Servants slept the Enemy sowed Tares Math. 13.25 He observeth all our drowsie fits and is waiting for some Advantage or at least some Occasion Sometimes we give him an Advantage by our folly and indiscretion 2 Cor. 2.11 lest Sathan should get an advantage against us Or if not he taketh Occasion as he tempted Christ when he was an hungry Matth. 4.2 and 2 Cor. 7.5 that Sathan tempt you not He can interpret the silent language of a blush a smile a frown a look the glance of a lustfull eye
with Praise Verse 21.23 Secondly With Preferment and Advancement Thou hast been faithful over a few things I will make thee Ruler over many Thirdly With Joy Enter into the Joy of thy Lord. Doct. That at Christs appearing faithful Servants shall not only be commended but gloriously Rewarded 1 Pet. 1.7 That your Faith may be found unto Praise Honour and Glory at the appearing of Christ. 1. There is not only verbal Commendation but real Remuneration Glory and Honour put upon them as well as Praise ascribed to them 1. Praise because he shall then commend their Faith before men and Angels Revel 3.5 I will confess his Name before my Father and his Angels 2. There will be a solemn Owning and honouring of them when all the Holy Angels shall be present Oh what a Favour is it to be commended of God! 2 Cor. 10.18 For not he that commendeth himself is approved but whom the Lord commendeth When they had finished the Tabernacle all was viewed and approved by Moses Moses blessed them Oh what is it to be blessed and commended by the Son of God in that great Assembly of the whole world 2. Here is Preferment and Advancement to a higher place in the Family Christ will preferr them as men do their Servants Mat. 24.47 Make him Ruler over all his Goods These Expressions are taken from the greatest Honours a man can do his faithful Servants in the world 1 Kings 12.20 As Jereboam was made Ruler over all the charge of the House of Joseph so will Christ advance his Servants to high Dignity sometimes expressed by setting them upon Thrones Revel 3.21 giving them Crowns 1 Pet. 4.13 2 Tim. 4.8 That Antithesis is to be regarded few things and many things All things are few in comparison of Heaven our works our Gifts our Sufferings the Reward is far above all these Rom. 8.18 For I reckon that the Sufferings of the present time are not worthy to be compared with the Glory that shall be revealed in us 2 Cor. 4. â—7 For our light Afflictions that are but for a moment work for us a far more exceeding and eternal weight of Glory 'T is all little that we do or suffer 't is little that God hath done for us in this world in comparison of what he will do for us there Here is the Earnest that is but a small part of the whole summ 3. The next Expression is Enter into the Joy of thy Lord. Here Christ slideth into the thing signified by the Parable as afterward in assigning Punishment unto the unfaithful Servant Verse 30. Cast him into outer Darkness where shall be Weeping and Gnashing of Teeth Here is Joy and the Joy of the Lord and faithful Servants are said to enter into it First The Estate of the blessed is a State of Joy which ariseth partly from the Beatifical Vision partly from their own Blessedness and also the blessed Company 1. The Beatifical Vision or the Vision of God Psal. 16.11 In thy presence is fulness of joy and at thy right-hand Pleasures for evermore There is a mighty complacency that we take now in seeing knowing loving and being beloved of God What can be found in the Creature is but a drop to the Ocean in comparison of that a Believer findeth in God himself God is to them an overflowing Fountain of all Felicity But there is Gaudium Viae and Gaudium Patriae Here it admits of increase and decrease but there the Soul is so filled that it cannot receive any more Psal. 17.15 As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness God maketh out himself in the utmost latitude As to the wicked he stirreth up all his wrath Here he punisheth by the Creature and so doth not put forth all his power as a Gyant striking with a straw cannot put forth his strength In Heaven the Soul shall be filled with unspeakable joy and delight What Delight is to the Sense that Joy is to the Mind Three things are necessary to Delight A Faculty or Power of the Soul capable of pleasure and then the thing it self which being brought to the Mind doth stir up delight As in bodily things Colours Fruits Tasts pleasure consists in the near Union and Conjunction of these things The more noble the Faculty the more excellent the Object the nearer the Conjunction the greater the Delight and Pleasure Now in Heaven our Faculties are perfected God is the Subject and there is a near Conjunction Oh what embraces between him and the Soul 2. In their own glorified Estate 1 Pet. 4.13 Rejoyce in as much as ye are partakers of Christs Sufferings that when his Glory shall be revealed ye may be glad also with exceeding joy So Jude Now unto him that is able to keep you from falling and to present you faultless before the presence of his glory with exceeding joy The fulness of our joy is suspended till then that we may long much for that day 'T will be a glad day to all Faithful ones Joy 't is quies animi in bono adepto there is an aggregation of all good for Soul and Body If the hope of this blessed Estate breedeth joy what will enjoyment what will Fruition do if a glimpse or taste be so sweet what will the full enjoyment be Rom. 5.2 In deep troubles yet we rejoyce in hope of the glory of God 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory Their Hearts are now and then filled with such a joy as they can hardly contain and keep within doors when they have but a well-grounded hope or assurance of the full possession of it 3. In the Company of the Blessed 'T is comfortable to meet with the Saints of God now though it be but in a Mourning Duty but the Communion of Saints there is quite another thing they are our everlasting Companions they are free from all sin and weakness Heb. 12.23 Especially 't will be a delight to them whom we have been a means to bring home to God 1 Thes. 2.19 20. For what is our hope or joy or crown of rejoycing are not even ye in the presence of the Lord Jesus Christ at his coming for ye are our glory and joy And Phil. 2.16 That I may rejoyce in the day of Christ that I have not laboured in vain nor run in vain The Glory that shall be put upon gracious Souls at the day of Judgement will add to the Glory and joy of those faithful Ministers by whose labours they have been gained to God Secondly 'T is called the joy of the Lord That is either provided by him called my joy by Christ Joh. 15.11 This by way of Purchase Allowance and Gift dignified as one of those whom the Lord delighteth to honour Esth. 6.6 or such as he himself possesseth Jesus Christ himself had his joy
Trust the very scope of this Parable sheweth it and it may be further confirmed by Isa. 43.21 22 23 24. This People I have formed for my self they shall shew forth my praise But thou hast not called upon me O Jacob but thou hast been weary of me O Israel Thou hast not brought me the small Cattel of thy Burnt-Offerings neither hast thou honoured me with thy Sacrifices I have not caused thee to serve with an Offering nor wearied thee with Incense Thou hast bought me no Sweet-cane with Money neither hast thou filled me with the Fat of thy Sacrifices but thou hast made me to serve with thy sins thou hast wearied me with thy iniquities That where God hath given a People advantages he expecteth answerable service and Improvement and that we are bound to this by the Covenant of Grace wherein we give up our selves to the Lord for his use and service and that God reckoneth upon this Gen. 18.19 I know my servant Abraham that he will command his Children and his Houshold after him And Luke 13.7 Then said he to the dresser of the Vineyard Behold these three years have I come seeking fruit on this Fig-tree and Isa. 63.8 For he said Surely they are my People Children that will not lie Only now I presâ—â— that Unfruitfulness and breach of Trust is a great Crime and a disappointing the righteous expectation of God a very provoking thing and therefore the sloathful Servant that doth not answer the Ends of his trust nor fulfill his Covenant Vow must needs be highly culpable though he should not break out into acts of gross excess and apparent enmity against God 4. He that ceaseth to do Good Evil must needs ensue and the unprofitable Servant hath his blots and blemishes which render him odious unto God Homines nihil agendo malè agere discunt saith Cato Standing Pools are apt to putrifie and the Psalmist saith Psal. 14.2 They are all become filthy and abominable for there is none that seeketh God When the Gardiner holdeth his hand the ground is soon overgrown with Weeds Sins of Omission will make way for Sins of Commission and those that neglect Improvement lose all reverence and awe of God every day more and more and so are given up to an hatred of his People and many brutish Lusts As a Carkase not embalmed is more noysome every day Job 15.4 Thou castest off Fear and restrainest Prayer before God 1 VSE Let us all be ashamed of our Sloath. There is more evil in it than we are aware of 1. Consider the Necessity of Diligence There is nothing in Religion can be gotten kept increased or maintained without great Diligence No Comfort without it 2 Pet. 1.10 Wherefore the rather Brethren give all diligence to make your Calling and Election sure 2 Pet. 3.14 Wherefore beloved seeing that ye look for such things be diligent that you may be found of him in peace No Grace without it 2 Pet. 1.5 And besides this give all diligence io adde to your faith vertue and to vertue knowledge No hope of coming to Heaven without it Heb. 6.11 And we desire that every one of you do shew the same diligence to the full assurance of hope to the end Illi falsi sunt saith Salust qui diversissimas res expectant ignaviae voluptatem proemia virtutis 'T is in vain to think that a loytering Profession will ever bring any glory to God Comfort or increase of Grace to our selves or breed in us any comfortable Hope and expectation of Blessedness to come All excellent things are hard to come by 't is true in Earthly matters 't is much more true in Spiritual 2. Consider the evil of Sloath. A sloathful man and a prophane man differ very little Prov. 18.9 He that is sloathful in work is brother to him that is a great waster the one getteth nothing and the other spendeth all Thou wilt say thou art no Drunkard no Whoremonger But thou art idle and negligent so that you and they are Brothers all the difference is as between a Consumption and an Apoplexy the one destroyeth in an instant the other consumeth by degrees the one is like splitting a Ship that goes down to the bottom presently the other like a leaky Ship that sinketh by degrees Though you do not run into the same excess of riot with others yet you are idle in the Lords work it cometh much to the same effect the Heart groweth poorer and poorer till at length it ends in final hardness Nay in some sense Negligence is worse than gross Prophaneness Many from great Sinners have turned great Saints but few from a lukewarm careless Profession have come to any thing Therefore these are spued out of Gods mouth Rev. 3.16 There is more hope of a Sinner than of a lukewarm careless person for he doth not think himself evil and so is more liable to Security God may give Grace to the one but taketh away the Talent from the other 3. Consider the Rewards of Diligence This labour will turn to a good effect 1 Cor. 15.58 Your labour shall not be in vain in the Lord. If there were nothing in chase or not so great a Reward we had more Excuse but when the Reward is so full and so sure shall not we labour for it We labour and toyl and use all diligence to obtain the things of this world and shall we think to go to Heaven with our hands in our bosom or lying upon a Bed of ease To see men under the power of a Lust may shame us Psal. 127.2 Men rise early and go to Bed late to gain the world men labour sweat and travel and spare not cost to go to Hell The Devil gets more Servants than God with all his Promises Threatnings and Mercies shall they be so diligent that have such bad work worse wages and the worst Master and shall not we bestir our selves 4. The whole course of Nature inviteth us to Labour and Diligence in order to our future Estate The Sun is unwearied in his motion that he may go up and down Preaching God to the world Prov. 6.6 Go to the Aunt thou sluggard consider her wayes and be wise There is a great deal of morality hidden in the bosom of Nature if we had the skill to find it out What can the Aunt do She provideth her meat in Summer and gathereth her food in the Harvest These little Creatures are not able to endure the cold of Winter therefore work themselves deep into the earth but they carry their food along with them and should not we have as great a sense of futurity We cannot endure the day of the Lord unless we make provision Pro. 10.5 He that gathereth in Summer is a wise Son but he that sleepeth in Harvest is a Son that causeth shame Now is our season to work that in the day of our Accounts we may not be unprovided The Means against Sloath are Faith Patience and Love
that is refused by Christ when he cometh in great Glory The Judgment of the blind World is not to be regarded The Lord will shew who are his Condemned in the World on purpose to try you Though now you are accounted the Scurff and Off-scouring of all things I know 't is a great Temptation to Persons of Honour and Quality but Christ suffered greater Indignities Therefore let us resolve to be more vile for the Lord. Chiefly consider the Glory reserved for us in the Life to come 1 Joh. 3.2 Then is the Day of the Manifestation of the Sons of God Christ is contented for a while to lie hid and will not shew himself in his full Glory till the End of the World In the Dayes of his Flesh his Person was trampled upon by wicked Men and now he is in Heaven he is despised in his Cause and Servants His Person is above Abuse and Contempt but not his Members Christ came in disguise to try the World Sathan would not have had the boldness to encounter him the Jews to reject him carnal Christians to neglect him nor the Faith of the Elect found to such Praise and Honour if all were honourable glorious and safe here in the World But the Day of Manifestation is hereafter Let us be patient therefore and bear all the harsh Usage we meet with There will be Honour When Christ who is our Life shall appear we shall meet with him in Glory 5. Propound it to your Hope and stand ready to meet with him and wait for him and comfort your selves with the hopeful Expectation this will be when all things are ready And you should look every Day and long every Day for his Appearing I have a Saviour in Heaven that will come again with all his Saints with him Even so come Lord Jesus come quickly SERMON XX. MATTH XXV v. 32 33. And before him shall be gathered all Nations and he shall separate them one from another as a Shepherd divideth his Sheep from the Goats And he shall set the Sheep on his Right Hand but the Goats on the Left WE now come to the second General the presenting the parties to be Judged and there we have 1. The Congregation And all Nations shall be gathered before him 2. A Segregation 1. As to Company He shall seperate them one from another as a Shepherd divideth his Sheep from the Goats 2. As to place and posture And he shall set the Sheep on the right hand and the Goats on the left First The Congregation All the Dead shall rise and being risen shall be gathered together into one place or great rendezvous According to the Analogy of Faith we may gather this point Doctrine That in the general Iudgment all that have lived from the beginning of the world unto that day shall without exception from the least to the greatest appear before the Tribunal of Christ. This Point will be best Illustrated and set forth to you by considering the several distinctions of Mankind 1. The most obvious distinction of Mankind is of grown Persons and Infants And if all these are presented to the Judgment it will go far in the decision of the point that we have in hand grown Persons are those whose Life is continued to that Age wherein they come to the full use of reason Infants are those that die before they are in an ordinary way capable of the Doctrine of Life Now for grown Persons the Scripture is written purposely for them and sheweth that they shall be Judged according to the dispensation they are under as to Infants or lesser Children the Case is more difficult and obscure 'T is likely that all shall rise in the Stature and Condition of grown persons that is to say in such a State of Body and Mind as they may see and hear and understand the Judge When they were born they were born with a rational Soul which though according to ordinary course lyeth Idle for a while and doth not discover its self in any humane and rational actions 'till the Organs be fitted and matured yet that it should be still buryed in the Body and perpetually sleep as being hindred by its Organs or Instruments of operation Reason will not permit us to conceive because 't is contrary to its natural aptness and disposition as also the end of its Creation We cannot conceive that God should form the Spirit in Man which is Immortal in a Body in vain and to no purpose therefore Children shall rise again we know God hath made a difference between Infants The Scripture seemeth to extend the merit of Christs death to his Church Eph. 5.26 27. And that Infants of Believers are born Members of the Church is out of question To be sure the Covenant taketh in our Children together with us Gen. 22.7 I am thy God and the God of thy seed And those that never lived to disinherit themselves of that blessing we have no Reason to trouble our selves about them God is their God and knoweth how to instate them in the Priviledges of the Covenant Look as we judge of the Slip according to the Stock upon which it groweth till it live to bring forth Fruit of its own so we judge of Children according to the Parents Covenant till they come to Years of Discretion to chuse their own way and declare what have been God's Counsels concerning them The Parents sprinkling the Blood on the Door-posts saved the whole Family 'T is very reasonable therefore to think that Infants born in the Church dying Infants obtain Remission of original Sin by Christ what-ever become of others For what Reason have we to judge them that are without 1 Cor. 5.12 And if God vouchsafe some the Remission of that Sin which they have out of his Mercy and Grace in Christ they must in the Resurrection be in that State that they may enjoy Eternal Felicity The Sum of the whole Matter is That in this great Congregation Children shall appear as well as Parents But Children dying Children are reckoned to their Parents as a Part of them or as an Appendage and Accession to them whose Condition is likely to be the same with theirs as to Glorification and Acceptance to Life And with the Condition of others we meddle not but leave them to God The Scripture is sparing of speaking of them to whom it speaketh not God speaketh more fully to grown Persons as those with whom he dealeth and treateth in the Gospel He is not bound to give us an Account how he will proceed with others yet for Godly Parents Comfort he hath more fully revealed his Mind concerning their Children than the Children of Infidels or wicked and open Enemies to his Truth What he may do to them as to their Original Sin we cannot easily pronounce as to ther Condemnation or Absolution Many alledge indeed that they have an evil Heart and a Nature that they would despise the Gospel if they had lived to receive the
honourable So Christ himself is said to sit down at the Right Hand of God the Father That is to say hath obtained the highest Place of Dignity and Power above all Angels and Men in Bliss Honour and Dominion Doctrine The Godly shall be placed honourably at the Day of Iudgment when the Wicked shall have the Place of least respect A Type and Figure of this we have in Moses his Division of the Tribes some were to stand on Mount Gerizim to bless the People some on Mount Ebal to curse Those born of Jacob's Wives put upon Mount Gerizim those of his Servants on Mount Ebal Reuben excepted who went into his Father's Bed The Saints in their Measure enjoy all the Priviledges that Christ doth Now the Father saith to the Son Psal. 110.1 Sit thou at my Right Hand So they have chosen the best Blessings 't is said Psal. 16.11 At thy Right Hand are Pleasures for evermore And Prov. 3.16 Length of Dayes is in her Right Hand They love God and are beloved of Him They honour God in the World 1 Sam. 2.30 They that honour me I will honour VSE Let us then encourage our selves when we are counted the Scurff and Off-scouring of all things We shall not alwayes be in this Condition but Christ will put Honour upon us in sight of all the World SERMON XXI MATTH XXV v. 34. Then shall the King say unto them on his Right Hand Come ye Blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World WE have considered in the former Verses 1. The Sitting down of the Judge 2. The Presenting the Parties to be judged Now 3. The Sentence First Of Absolution in these blessed Words which I have now read to you Observe in them 1. The Preface 2. The Sentence it self 1. The Preface sheweth the Person by whom the Sentence is pronounced Then shall the King say 2. The Parties whom it concerneth To them on the Right Hand Secondly The Form and Tenour of the Sentence it self 't is very comfortable and ravishing Take notice 1. Of a Compellation used Ye Blessed of my Father 2. An Invitation expressed in two Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come and Inherit The First giveth Warrant for Entring The Second for possessing of this Blessed Estate and that by a sure Tenure 3. The Happiness unto which we are invited and there the Notion by which 't is expressed The Kingdom The Adjunct A Kingdom prepared The Application of it to the Parties concerned For You. The Ancientness of it From the Foundation of the World An Estate excellent in its self and made sure for us Doctrine That Iesus Christ at his Coming will adjudge his People unto a State of Everlasting Happiness by a favourable and comfortable Sentence passed in their behalf First Observe the Order Then The Godly are first Absolved before the Wicked are Condemned Why Because 1. 'T is more natural to God to reward than to punish to save than to condemn The one is called Alâ—enum opus His strange Work Isa. 28.21 His Self-Inclination bendeth him to the one more than to the other The Absolution of the Good maketh for the Manifestation of his Mercy the Attribute wherein God delighteth Mica 7.18 But his Justice as to the Punitive Part of it 't is last God doth Good of his own Accord but Punishment is extorted and forced from him 2. 'T is suitable to Christ's Love to begin with the Saints He is so pronely inclined to them that he taketh their Cause first in Hand He parted from them with Thoughts of returning to them again 3. For the Godlies sake that they be not for any while terrified with that dreadful Doom which shall pass on the Reprobate and that afterwards become Judges of the Wicked by their Vote and Suffrage when absolved themselves 1 Cor. 6.3 4. For the Wicked that they may understand and be affected with their Loss and so be made more sensible of their own Folly Christ will in their sight put Glory and Honour upon his good Servants that they may have a stinging and vexatious Sense of that Happiness which they have forsaken Whether it be for this or that Reason let us the better bear it here When Judgment beginneth at the House of God as it often doth 1 Pet. 4.17 there Absolution beginneth at the House of God And if upon us God first shew his displeasure against Sin 't is for the bettering of the Saints and reforming the World First Christ will take in hand our Absolution and Coronation before he passeth Sentence against the Wicked Secondly The next thing observable is the Title given to Christ Then shall the King say Christ first calleth himself The Son of Man Vers. 31. because in Humane Nature he administreth this Judgment Afterward sets forth himself by the Notion of a Shepherd Vers. 32. because of his Office and Charge about the Flock and then to shew it in the exact Discrimination he shall make between Cattel and Cattel But now the Notion is varied The King shall say Partly because it belongeth to his Kingly Office to pass Sentence and prefer his faithful Subjects to Dignity and Honour as also to punish the Disobedient Partly because in that Day he shall discover himself in all his Royal Magnificence and call the Godly to him and solemnly put them in possession of the promised Glory The King shall Crown and Absolve us It shall be a Tribunal Act and therefore valid and authentick When the Redeemer of the World as King shall then sit in Judgment in all his Royalty he shall then put this Honour upon the Saints Thirdly The next thing is I. The Compellation used Come ye blessed of my Father 1. Observe in the general 't is a Friendly Compellation used to such as were thought to be in savour with God Witness Laban's Words to Abraham's Servant Gen. 24.31 Come in thou Blessed of the Lord. And Judg. 17.2 Blessed be thou of the Lord. Those that were counted dear and beloved of the Lord were thus treated and spoken to And because of the high Favour vouchsafed to the Virgin Mary in being the Mother of the Son of God 't is said All Generations shall call thee Blessed Luk. 1.28.42.48 But what an Honour is this when Christ shall pronounce us to be so with his own Mouth Come ye Blessed of my Father 2. More particularly two Terms must be explained 1. Blessed 2. Of my Father First Blessed This Term is 1. Opposed to the Worlds Judgment of them The World despiseth them and counteth them execrable vile and cursed Therefore 't is said Matth. 5.44 Bless them that curse you and Matth. 5.11 Blessed are ye when Men shall say all manner of Evil of you for my Names sake He is blessed whom Christ blesseth The World rails at us as cursed Miscreants unfit to live in Humane Societies The World saith Abite Maledicti Away ye Cursed 't is not fit for such an one to live But
Believers is Holiness Therefore if his Judgment be right by producing this Fruit and Effect it must be justified A Judge is to proceed Secundum regulas Juris allegata probata as to the partyes judged And because in the day of Judgment the Covenant of Grace hath the force of a Law therefore it belongeth to Christ as a Judge to see we have fulfilled the Condition of it which is Faith And that our Faith is true is proved by Works When we are first pressed with Sin because the Promise of Justification or Remission of Sin requireth Faith it must be embraced by Faith and taken hold of by Faith our Faith must pitch upon it draw Comfort from it even before good Works are done by us But because the next Accusation will presently arise as if our Faith were not true we must be justified from this Accusation by good Works Not be contented with one or two good Works but abounding in all that thus we may be justified more and more and approved by our Judge 4. That Faith is implyed in all the Works mentioned is evident 1. From Christ's scope The Manner of judging those in the Visible Church is intended And 2. The Expression sheweth it for 't is Christ they respected in his Members Now it requireth Faith to see Christ in a poor Beggar or Prisoner to love Christ in them above our worldly Goods and Actually to part with them for Christ's sake Self-denyal is the Fruit of Faith 'T is not meerly the Relieving of the Poor but the doing of it as in and to Christ. 3. There is a near link between Faith and Works Faith is not sound and perfect unless it produce these Works and these Works are not acceptable unless they were the VVorks of Faith and done in Faith II. The Second Doubt is Whether the good Works of the Faithful shall be only mentioned and not the Evil I Answer So some would collect from this Scheme and Draught set down by Christ 'T is a Probleme disputed with Probabilities on both sides by good Men. Some reason from the terms by which Pardon is expressed As by the Blotting out of Sin Remembring Transgressions no more Cast into the depths of the Sea 'T is like God will cover them because repented of and forgiven in the World On the other side they urge The exact Reckoning Rev. 20.11 The general Particles 2 Cor. 5.10 and â—ccles 12.13 And that for every Idle word that men shall speak they shall give an Account thereof in the day of Judgment Matth. 12.36 I would not interpose I cannot say absolutely that their Sins shall not be mentioned at all for Acts 3.19 't is said Repent â—e therefore and be converted that your sins may be blotted out when the times of Refreshing shall come from the presence of the Lord. Certainly not to their Trouble and Confusion Possibly not particularly These Scriptures are not cogent to prove they shall For it may be meant distributively All the Evil of the Wicked and the Good of the Godly Howevever these Scriptures should breed an Awe in our Hearts III. A Third Doubt is That only Works of Mercy and Charity rather than Piety are mentioned by our Lord and Saviour I Answer 1. 'T is clear that the Special is put for the General and an Act of Self-denying Obeaâ—nce is put for all the rest In other Places a more general Expression is put as Matth. 16.27 For the Son of Man shall come in the Glory of his Father with his Angels and thâ—n hâ— shall reâ—ard every Man according to his Works And 2 Cor. 5.10 For we must all appear before the Judgment-Seat of Christ that every one may receive the things done in his Body according to that he hath done whether it be good or bad And Rev. 20.12 And I say the Dead small and great stand before God and the Books â—ere opâ—ned and another Book was opened which is the Book of Life And the Dead were judged out of those things which were written in the Books according to their Works And therefore Acts of Mercy are not intended to be cryed up alone as separate from all other Acts of Piety and Charity to God and Men yea all Acts of Charity for which we are accountable unto God are not mentioned Comforting the Afflicted Reproving the Faulty Instructing the Weak Counselling the Erring Praying for others Therefore under these Works of Charity all the Fruits of Faith are understood and the real gracious Constitution of the Heart that must produce them 1 Cor. 13.3 And though I bestow all my Goods to feed the Poor and though I give my Body to be burned and have not Charity it profiteth me not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Christ doth not express that so plainly because he would shew that this Judgment shall proceed according to what is visible and sensible 2. Christ singled out Works of Mercy for the Evidence because the Jews had been more exact and diligent in the observing the Ceremonies of External Worship but negligent of these things Therefore doth God so often by the Prophets tell them of Mercy above Sacrifices Hosea 6.6 For I desired Mercy and not Sacrifice and the Knowledge of God more than burnt Offerings And Mercy above Fasting Isa. 58 6 7. These are Duties never out of Season and including a real Benefit to Mankind God preferreth them before External Rites of Worship 3. These are most evident and sensible Discoveries and so fitted to be produced as Fruits of Faith There is a Demonstration of the Soundness of it A signis notioribus These are most conspicuous and so fittest to justifie Believers before all the World who reckon Good and Evil most by the Bodily Life Therefore doth Christ instance in Acts of Bodily rather than Spiritual Charity Not in Reproving Converting Counselling but in Feeding and Cloathing 4. These are Acts wherein we do exercise Faith and Self-denyal In imparting Spiritual Gifts to others we lose nothing our selves as our Candle loseth nothing by communicating Light to another Christ would have us venture something on our Heavenly Hopes and not please our selves with a Religion that costs us nothing and puts us to no Charges Alms is an expensive Duty here is something parted with and that upon Reasons of Faith Eccles. 11.1 Cast thy Bread upon the Waters for thou shalt find it after many Dayes Prov. 19.17 He that hath pity upon the Poor lendeth unto the Lord and that which he giveth them will he pay it again 5. Christ would hereby represent the Excellency of Charity and commend it to the Covetous niggardly World 'T is the Duty wherein we do very much resemble God and Christ And all his Followers should be like him These are all Works of God To Feed the Hungry Cloath the Naked Visit the Sick we imitate him in this are Instruments of his Providence Mercy is a very lovely thing an imitation of the Divine Nature Our Lord told us Act. 20.35
judged by the Law of Liberty Jam. 2.12 13. 'T is clear every where there are but two States either we are under the Law or under Grace Hear what the Law saith An innocent Nature that 's pre-supposed and the Person must continue in this perfect Obedience But we have continued in the Violation of all things contained in the Law No Action without a Stain If God should call us to a punctual Account for the most inoffensive Day that ever we spent who could stand before him Better we had never been born than to stand liable to that Judgment as all natural Men do Secondly There is no way of Escape but in closing with Christ by Faith The Apostle supposeth the Objection Gal. 3.13 The Curse of the Law cleaveth to all Adam's Posterity therefore we must have Interest in another who keepeth up the Curse of the Law Joh. 3.36 He that believeth not the Wrath of God abideth on him The Curse is not taken off nay when Christ is tendred and finally refused 't is set on the closer Then we are condemned by the Law and condemned by the Gospel too Joh. 3.18 Condmened already Cast in Law But what hath he done to the Remedy Vers. 19. This is the Condemnation that Light is come into the World and Men love Darkness rather than Light Not accepting Christ offered is the great condemning Sin There remaineth no more Sacrifice we cannot expect another way for refusing that Heb. 10.26 For if we sin wilfully after we have received the Knowledge of the Truth there remaineth no more Sacrifice for Sins The Condemnation of the Gospel can never be remitted The Curses of the Law are ratified for our Abuse of Mercy So that in some sense better we never had heard of Christ. 1. VSE Is for Examination How is it with you 1. Every Man by Nature is in a cursed condition Ephes. 2.3 liable to Adam's Forfeiture and Breach Were you ever changed 'Till we change Copies we are still miserable And 2. There is no way to avoid this Curse but in closing with Christ. In the Sense of it slie to Christ for Refuge There is the Law driving and the Gospel drawing Christ is the only Remedy the Gospel sheweth and so pulleth in the Heart to God and we are undone without that The Law sheweth it and so we are driven out of our selves Heb. 6.18 Who have fled for Refuge to lay hold upon the hope set before us Fly as if the Avenger of Blood were at your Heels Phil. 3.9 Do you labour to be found in Christ. When the Flood was upon Earth none were saved but they that got into the Ark. So Cant. 2.3 I sate under his Shadow with great delight It supposeth the Scorching of the Sun in those hot Countries Canst thou find thy Heart driven Thou art afraid thou shalt not get soon enough that God will leave his Suit or thou shalt be called out of the World before the Match be made up Dost thou find thine Heart fastening upon Christ I will pitch here as Joab took hold of the Horns of the Altar 3. Besides the Sense of the Benefit that we have by Christ there must be an unfeigned Love to him or else the Curse doth still remain 1 Cor. 16.22 If any Man love not the Lord Jesus Christ let him be Anathema Maranatha accursed till the Lord come And that 's for ever and ever Can a Man think he shall be the better for Christ when he esteemeth him as Dung and Trash hath no delight in him no value for him We esteem Men either as they are excellent in themselves or as they are profitable to us There is both in Christ. Therefore if you love him not 't is a sign you have had no Benefit by him Gospel-Love 't is a Love of Gratitude it ariseth from Faith Gal. 5.6 4. This Love must be expressed by a sincere Obedince 1 Joh. 5.3 His Commandments are not grievous 'T is not grievous for Christ's sake The Devil though he be a proud Spirit careth not for Dispraises not Christ for empty Profession Can any Man esteem Christ that cannot forbear one Pleasure for God one Vanity for his sake By this you shall know whether you shall do well or ill yea or no. Is it a pleasure to you to renounce your Interests to deny Lusts to perform Duties for Christ's sake 2. VSE Is to press us to come out of the Curse of Nature First Be sensible of it Consider 1. God's Curse is very dreadful Dei benedicere est benefacere The Curse causeless shall not come but God's Curse is sure to take place Micah was afraid of his Mother's Curse that he dareth not keep the Money yet we will keep our Sins Judg. 17.2 'T was Money dedicated to make a Graven Image A sensless Curse that was pronounced at random But he thought it a dreadful thing to lie under a Mother's Curse and therefore is not quiet till she had recalled it Elisha cursed when he was mocked and it took effect 2 King 2.24 And he turned back and looked on them and cursed them in the Name of the Lord and there came two She-Bears out of the Wood and tare forty two Children of them in pieces A Prophet's Curse is a dreadful thing And will God put up all the Affronts we put upon him when we do despight to his Spirit and scorn his Grace This was but a Man these but Children yet when they scorned his Ministry and Function as being bred up in Idolatry God will tare in pieces and none to deliver Take notice of God's Curse on Cain Gen. 3.11 Now thou art cursed from the Earth He was the First-Fruits of the Reprobate the Patriarch of Unbelievers as Tertullian calleth him the first cursed Man in the World And his Curse was to be cast out of God's Presence Vers. 14. a Figure of what shall be done at the last Day It stuck close to him all his Life Yea cursed Cain was sensible of it My Punishment is greater than I can bear We are cursed again and again Deut. 27. To every Curse of the Law they were to say Amen to shew the sure Accomplishment of it So certainly it will be 't is just as certain 'T is a Subscription to the Justice of it and a Profession of their Faith Am I a cursed Creature by Nature Are all his Curses Yea an Amen as well as his Promises Oh! what will become of me if I do not take hold of Christ So the Curse on the Builder of Jericho is remarkable Josh. 10.6 Cursed be the Man before the Lord that raiseth up and buildeth this City for he shall lay the Foundation of it in his First-Born and in his younger Son he shall build it up And you shall see 1 King 16.34 some hundred of Years afterwards was this Curse executed Cursed is every one Yet the Sinner blesseth himself and smileth in his Heart and thinketh none of this shall come upon him but after
upbraid them This is your eating of raw Fruit Experience maketh them feel the smart of it Secondly There is the Sense of their present Pain Here when we are corrected we are sensless like Stocks and Stones but there must needs be feeling because there is nothing to mitigate their torment no carnal Comforts wherein to steep Conscience no carnal Companions that can be a Comfort to us The more we look upon them the more we see our own sorrow by reflection There is nothing left but Indignation and Impatience and gnawing their Tongues because of their Anguish Their discontent is part of their torment Thirdly For the future their Condition is hopeless If there could be Hope in Hell the Punishment would be the better borne but there remaineth nothing but a fearful looking for of the fiery Indignation of God Heb. 10.27 And 't is a living God who liveth for ever and ever that is their Enemy Oh! who can think of it without Astonishment When they have run through thousands of Years they still expect more 'T is tedious to think of a short fit of Pain of the Stone or Gout but that is for ever They endure all at once by thinking of what is to come II. There is the Fire or an active Sense of the Wrath of God Consider the Greatness of it in these Circumstances 1. God hath an Immediate hand in the Sufferings of the Wicked Heb. 10.33 'T is a fearful thing to fall into the hands of the living God The Wicked fall immediately into his hands the Quarrel is his own therefore he will take revenge by his immediate Power No Creature is strong enough to convey all his wrath as a Bucket cannot contain an Ocean Mans Anger is like himself weak and finite but Gods is infinite Psal. 90.11 Who knoweth the power of thine Anger Surely we do not consider what it is to fall into Gods hands 2. God sets himself a-work to see what he can doe and what a Creature can bear The Capacity of the Creature is enlarged to the utmost Rom. 9.22 What if God willing to shew his wrath and make his Power known endured with much long-suffering the Vessels of Wrath fitted to destruction His Justice decreeth it his Wisdom designeth it and his Power executeth it He falleth upon us as an Enemy to the utmost with one hand he upholdeth the Creature and with the other punisheth it Here he sheweth what a Creature can do when armed by him hereafter what he can do himself Psal. 78.39 For he remembred they were but flesh he did not stirre up all his Wrath. It doth not break out in its full weight and force 3. Consider some Instances of Gods Wrath When his Anger is kindled but a little blessed are all they that put their trust in him Psal. 2.12 In Corrective Discipline when Gods Children fall into any Disease the Burnings of a Feavour the gripes of the Chollick the torment of the Stone they cannot endure two or three dayes pain how wilt thou dwell with devouring Burnings These are nothing to the sharp Punishments of Hell on the Body Poor Creatures are at their Wits-end when but a Spark or Flash of this Fire lighteth into the Conscience Judas hanged himself Job cursed the day of his Birth yet this is but a drop these come from Hell they have been in the Suburbs of it Dives wished that Lazarus might but dip the tip of his Finger in water to cool his Tongue these are Warnings they can tell you what a dreadfull thing it is The Lord Christ who was the Son of God perfect in Faith and Patience he wanted no Courage he was under no Despair in the midst of his Agonies yet he cryed out My God my God why hast thou forsaken me Oh! what will become of them whose Portion it is Thus for the Nature Secondly The Duration Everlasting Fire The Pains of Hell are Eternal 1. The Moral Reasons of it are 1. Partly because our Obligations to God are infinite in a way of Love God hath done as much as he could We turn the back upon Eternal Happiness which was offered in the Gospel They can never restore the Honour to God which they have deprived him of therefore their Punishment is for evermore the Justice of God can never be satisfied by a finite Creature Believers do it in Christ but the Wicked are in their final Estate 2. They still remain Impenitent the Damned are not changed in Hell Melted Mettal groweth hard again the bad Thief that had one foot in Hell dieth blaspheming their Judgments are changed but not their Hearts If one should come from the dead he might speak to you of Eternity and that in Hell they suffer Eternal punishments 2. The Natural Reasons are 1. The Fire continueth for ever Heb. 10.33 The Breath of the Lord still keepeth the Flame burning the Fuel continueth for ever and Wicked men continue for ever they consume not but are Immortal in Body and Soul Oh think of this there is no End no Intermission No End the Fire on Sodom lasted but a day but when the Wicked have lain in Hell a thousand years 't is but as the first day When a Man is sick he tumbleth and tosseth and telleth the Hours of the Night and wisheth it were Day We are wont to think a Sermon long a Prayer long what will Hell be Conscience will ever be talking to thee repeating over the Story of thy Life and putting thee in Remembrance of the Wrath of God that endureth for ever And 2. 'T is without Intermission Revel 20.10 They shall be tormented day and night for ever and ever Not a drop to cool their Tongues Here Sin is everlasting all day it runneth in the Mind and all night it playeth in the Fancy Wicked men begin the Morning with it and end the Day with it Man is ever haunted with his own Horrours and the Wrath of God inflicted upon him Thirdly The next Aggravation is 't is prepared for the Devil and his Angels for them principally and others to bear them company Sathan and all that are seduced by him are tormented together There is a Principality among the Devils one that was chief and Ringleader in the Rebellion against God he and his Angels and then Wicked men make up the Company in that Region of Darkness 'T was a sad Judgment on Nebuchadnezzar when he was turned out among the Beasts but the Cursed of the Lord are turned out among Devils If a Man knew a House were haunted he would not lie in it for a Night You must keep Company with Sathan and his Angels for evermore The Saints enjoy God and have the Company of good Angels but you must dwell with Devils If the Devil should appear to thee in some terrible Shape would not thy Heart fail thee Thou canst not look upon any in Hell but thou must remember Enemies to thy Soul as well as to God 1. VSE This should make us consider the
that is Universal Psal. 2.8 I will give thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession There is a Reign over Mankind and those that do not subject themselves to Christ as a Redeemer shall find him as a Judg. Therefore in Psal. 2. the Judiciary Acts of his Power are only mentioned breaking them with a Rod of Iron and vexing them in his hot displeasure He is Lord over them in Power and Justice as God's Lieutenant they shall pay him Homage and Subjection as King of the World or else they shall perish He over-ruleth them as Rebels but he reigneth in the Church as over voluntary Subjects 2. It is not confined to the Church and things meerly Spiritual This Kingdom is as large as Providence and in the exercise of Justice and Equity Magistrates are but his Deputies Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The only Lord God and our Lord Jesus Christ. He is King of Nations Jer. 10.7 King of Saints Rev. 15.3 Head over all things to the Church Ephes. 1.22 Supream and Absolute in the World but Head to the Church He hath a Rod of Iron to rule the Nations and a Golden Scepter to guide the Church In the World he ruleth by Providence in the Church by his Testimonies Psal. 93. The Lord Reigneth Psal. 24.1 The Earth is the Lord's And then Vers. 4. Who shall dwell in his Holy Hill I confess there is a Question Whether Magistrates be under Christ as Mediator Whether they hold their Power from him But I see no reason why we should doubt of it since all things are put into Christ's Hands and that not only by an Eternal Right but given to him which noteth his Right as Mediator Christ hath a Right of Merit as Lord of all Creatures He is Lord both of th◠Dead and Living Rom. 14.9 The whole Creature is delivered up to Christ upon his undertaking the Work of Redemption he hath a Right of executing the Dominion of God over every Creature Christ the Wisdom of the Father saith By me Kings Reign and Princes decree Justice By me Princes Rule and Nobles even all the Judges of the Earth Prov. 8.15 16. And expresly he is said to be Ruler of the Kings of the Earth Rev. 1.5 Vse 1. Comfort to God's Children All is put into the Hands of Christ. A Devil cannot stir further than he giveth leave as the Devils could not enter into the Herd of Swine without Christ's leave Mark 8. When thou art in Satan's Hands the Devil is in Christ's Neither Angels nor Principalities nor Powers can hurt The Reigns of the World are in a wise Hand The Lord reigneth though the Waves roar Psal. 99.1 It was much comfort to Jacob and his Children to hear that Joseph did all in Egypt It should be so to us that Jesus doth all in Heaven He holdeth the Chain of Causes in his own Hand It will be much more for thy Comfort at the last Day A Client conceiveth great Hope when one formerly his Advocate is advanced to be Judg of the Court Thy Advocate is thy Judg He that died for thee will not destroy thee Thy Christ hath power over all Flesh to damn whom he will and save whom he will Vse 2. An Invitation to bring in Men to Christ. Oh who would not chuse him to be Lord that whether we will or no he is our Master He can hold thee by the Chains of an invincible Providence that art not held with the Bonds of Duty Oh it is better to touch the Golden Scepter than to be broken with the Iron Rod and to feel the Efficacy of his Grace than the Power of his Anger Christ is resolved Creatures shall stoop The Apostle proveth the Day of Judgment Rom. 14.10 11. We shall all stand before the Judgment Seat of Christ. For it is written As I live saith the Lord every Knee shall bow to me c. Christ will bring the Creatures on their Knees at the last Day all Faces shall gather Blackness and the stoutest Hearts be appalled Christ will have the better it is better be his Subjects than his Captives Vse 3. To Magistrates to own the Mediator You hold your Power from Christ and therefore must exercise it for him Psal. 2.10 11 12. Be wise now therefore O ye Kings be instructed ye Judges of the Earth it is their Duty chiefly to observe Jesus Christ Serve the Lord with fear and rejoice with trembling Kiss the Son lest he be angry and you perish from the way when his Wrath is kindled but a little Acknowledg Christ your Lord or else he will blast your Counsels you shall perish in the mid-way when you have carried on your Designs a little while you shall perish e're you are aware Christ will call you to an Account Two things Christ is tender of His Servants and his Truth His Servants are weak to appearance but they have a great Champion what is done to them Christ counteth as done to himself Saul Saul why persecutest thou me Acts 9.4 when he raged against the Saints Isa. 49.23 Kings shall be thy Nursing-Fathers and their Queens thy Nursing-Mothers Christ hath little Ones that should be nursed and not oppressed But chiefly his Truth It is Truth maketh Saints Joh. 17.17 Sanctify them through thy Truth thy Word is Truth You should own your Lord and Master and not be indifferent to Christ or Satan to tolerate Errors especially directly against Christ's Person Nature and Mediatory Offices is but sorry Thankfulness to your great Master He did not give you a Commission to countenance Rebels against himself Whilst you maintain the Power and Purity of his Ordinances Christ will own you and bear you out but when for secular Ends Men hug his Enemies they are in danger to perish in the mid-way in the course of their Attempts That he should give Eternal Life That signifieth the End why Christ received so much Power for the Elects sake that he might be in a capacity to conduct them to Glory which otherwise could not be if Christ's Power were more limited and restrained I might 1. Observe That Christ's Power in the World is exercised for the Church's good Ephes. 1.22 He is the Head over all things to the Church All Dispensations are in the Hand of a Mediator for the Elects sake to gain them from among others to protect them against the Assaults of others 1. To gain them 2 Pet. 3.9 He is not willing that any should perish but that all should come to repentance If the Elect were gathered Providence would be soon at an end God's Dispensations are guided by his Decrees 2. To protect them when they are gained You must pluck Christ from the Throne e're you can pluck a Member from his Body John 10.28 I give unto them eternal Life and they shall never perish neither shall any Man pluck them out of my Hand By his Conduct and Government we are secured against all
the Gentiles the Wrestlers were anointed Which may be applied to Christ who was now to wrestle and conflict with all the Prejudices and Difficulties of Man's Salvation But it is rather taken from the Customs of the Ceremonial Law Three sorts of Persons we find to be anointed among the Jews Kings as Saul David Solomon 1 Sam. 9.16 Thou shalt anoint him to be Captain over my People Israel Therefore they were called the Lord 's Anointed 1 Sam. 26.11 Priests All the Priests that ministred in the Tabernacle or Temple chiefly the High-Priest who was a special Figure of Christ Exod. 29.29 And the Holy Garments of Aaron shall be his Sons after him to be anointed therein and to be consecrated in them Prophets 1 Kings 19.16 Elisha the Son of Shaphat shalt thou anoint to be Prophet in thy room As Oil strengthneth and suppleth the Joints and maketh them agile and fit for Exercise so it noteth a designation and fitness for the Functions to which they were appointed So Christ because he was not to be a Typical Priest or Prophet or King therefore he was not typically but spiritually anointed not with a Sacramental but real Unction not of Men but of God immediatly Therefore we shall inquire how Christ was anointed It implyeth two things 1. The giving of Power and Authority Heb. 5.5 Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son this day have I begotten thee Therefore though Christ be of the same Power and Authority with the Father yet as Mediator he must be appointed Christ took not on him the honour of a Mediator but received it of his Father God needeth not to appoint a Mediator it was his free Grace To save Sinners is not proprietas Divinae Naturae but Opus liberi Concilii This Council had its rise from the Mercy and free Grace of the Father he might have required this punishment of our selves If any had interposed to mediate for us without God's Will and Calling his Mediation would have been of no value a Pledg whereof we have in Moses Exod. 32.32 33. Yet now if thou wilt forgive their Sins and if not blot me I pray thee out of the Book of Life And the Lord said unto Moses Whosoever hath sinned against me him will I blot out of my Book And besides where should we have found a sufficient Mediator unless he should have given us one Therefore there is much in the Father's anointing or appointment therefore is the Mediation of Christ so effectual it is made by his own Will John 8.42 I proceeded forth and came from God neither came I of my self but he sent me John 6.27 Him hath God the Father sealed as a Magistrate hath the King's Broad Seal Which is a great comfort when we go to God we may offer him Christ as authorized by himself thou hast sent thy own Son to be a Mediator for me And we may plead it to our selves in Faith God the Supream Judg the wronged Party hath appointed Christ to take up the Controversy between him and me 2. The bestowing on him the Holy Ghost who might make the humane Nature fit for the Work So Acts 10.38 Him hath God anointed with the Holy Ghost and with Power The humane Nature of Christ was fitted for the Employment for though it were exalted to great Privileges yet it could not act beyond its Sphere and Sanctification is the personal Operation of the third Person Now the Work of the Holy Ghost was in the Womb of the Virgin to preserve the Humane Nature of Christ from the infection of Sin From a Sinner nothing could be born but what was unclean and sinful by this Anointing Christ was made perfectly just strengthned to all Offices especially to offer up himself Heb. 9.14 Who through the Eternal Spirit offered himself without spot to God To overcome all Difficulties and Temptations Isa. 42.1 Behold my Servant whom I uphold my Elect in whom my Soul delighteth I have put my Spirit upon him The Work of Redemption was a weighty Work Christ had to do with God Devil and Man to bear the Wrath of God for the whole World 2. To what was Christ anointed To the Office of a Mediator in general particularly to be King Priest and Prophet of the Church To be a Prophet to teach us by his Word and Spirit Mat. 17.5 This is my beloved Son in whom I am well-pleased hear ye him God bespeaketh audience To be a Priest to intercede and die for us To be a King to rule us by his Spirit and to give Grace and Glory to us Vse 1. Let us receive Christ as an anointed Saviour Christ is set over us by Authority Let us come to him as a Prophet denying our own Reason and Wisdom as a Priest seeking all our acceptance with God through his Merit Let us plead Lord Thou hast anointed Christ to offer himself a Sacrifice for me As a King let us give up our selves to the Authority and Discipline of his Spirit God's anointing is the true Reason and Cause why we should come to Christ. Vse 2. Comfort We are anointed too Christ's Ointment is shared amongst his Fellows he was anointed more than we but we have our part Psal. 133.2 Like the precious Ointment upon the Head that ran down upon the Beard even Aaron 's Beard that went down to the Skirts of his Garment 1 John 2.27 The anointing which ye have received of him abideth in you We are made Prophets Priests and Kings Prophets meet to declare his Praises Priests fit for holy ministring Kings to reign over our Corruptions here and with Christ for ever in glory as the Queen is crowned with the King SERMON V. JOHN XVII 4 I have glorified Thee on the Earth I have finished the Work which Thou gavest me to do IN this Verse there is another Argument to inforce the main Request of his being glorified it is taken from the faithful discharge of his Duty and his Integrity in it it was all finished and finished to God's Glory therefore it was not unjust that he should now desire to be glorified When our Work is ended then we look to receive our Wages Now saith Christ I have finished the Work and besides which giveth weight to the Argument I have glorified Thee The Reason of Christ's Request seems to be taken from the Eternal Covenant Do your Work and you shall see your Seed and from those Promises 1 Sam. 2.30 Them that honour me I will honour Prov. 4.8 Exalt her and she shall promote thee she shall bring thee to honour when thou dost embrace her Well Christ sheweth that his Request is not unequal Though this be the general Relation of the Context yet it is good to note the particular dependance between this and the former Verse Christ said that it was Eternal Life to know him that was sent now he sheweth he had discharged that Work for which he was
given to Christ as Scholars in his School He is the great Prophet and Doctor of the Church Certainly Christ loveth the honour of this Chair he counteth it an honour to be our Prophet It is his Title Acts 3.22 A Prophet shall the Lord your God raise up to you from among your Brethren Christ he came out of the Bosom of God to shew his Mind and Heart he is called the Apostle and High-Priest of our Profession Heb. 3.1 Christ taketh the Titles of his own Officers Tho he be Lord of the Church yet he is an Apostle He counteth it an honour to be a Preacher of the Gospel God's Legat a latere the Son of God is first on the Roll of Gospel-Preachers He laid the Foundation of the Gospel when on Earth he teacheth now he is in Heaven others teach for him Christ counts it his Liberty to teach He is to be a Light to the Gentiles He doth not teach the Ear but the Heart he is still to nurture us and bring us up He is an excellent Teacher he doth not only set us our Lesson but giveth us an Heart to learn the Scripture is our Book but Christ is our Master and we shall see wondrous Things if he doth but open our Eyes 3. We are to be Children of his Family A Master is not so careful as a Parent This was the thing propounded to allure Christ to the work of Redemption Isa. 53.10 He shall see his Seed he shall have a numberless Issue and Progeny Tho all are Benonies Sons of Sorrow and Christ died in the Birth yet this was his Privilege He shall see his Seed Jesus Christ hath a great Family take it altogether Rev. 7.9 A great Company which none could number redeemed out of all Nations and Kindreds and People and Tongues Christ is wonderfully pleased with the fruitfulness of his Death It is his great triumph at the last Day Heb. 2.13 Behold I and the Children which God hath given me It is a goodly sight when Christ shall rejoice in the midst of them and go with this glorious Train to the Throne of the Father Jesus Christ is our Brother and our Father By Regeneration and the Merit of the Cross our Father but in the Possession of Heaven our Brother We are Co-Heirs with him 4. We are given to him as the Wife of his Bosom As a Father giveth the Daughter whom he hath begot to another for a Spouse and Wife so doth God give his Elect to Christ. Indeed Christ hath bought her at his Father's Hands other Wives bring a Dowry but Christ was to buy his Spouse As Saul gave his Daughter to David but first he was to kill Goliah and to bring the Fore-Skins of an hundred Philistines 1 Sam. 17.25 and 18.25 So God gave Christ the Church for a Spouse to be redeemed by his Blood the Infernal Goliah was to be slain Eve was taken from Adam when he lay asleep so when Christ was a dying the Church was as it were taken out of his Side He was willing to die that his Spouse might live Christ left his Father at his Incarnation his Mother at his Passion to make the Church his Spouse As a Man leaveth Father and Mother and cleaveth to his Wife This Honour Christ getteth by the Power of his Spirit it costs him long wooing David had bought Michal with the danger of his Life yet he was fain to take her away from Phaltiel 2 Sam. 3.13 c. The Devil hath gotten Christ's Spouse into his Hands Christ by his Spirit is to rescue her and oblige her to Loyalty Hereafter is the great Day of Espousals the Bride's and the Lamb's Hope Christ's Honour as well as our Comfort is but incompleat now Then he shall present the Church to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Eph. 5.27 Christ is now decking her against that time We are to accomplish the Months of our Purification Odors and Garments are to be brought out of the King's Treasury Esther 2.12 5. We are to be Members of his Body Next to that of the Son of God there cannot be a greater Title than Head of the Church Poor Creatures that Christ will take us into his own mystical Body to quicken us enliven us and guide us by his Grace If he were a Head to all things that had been somewhat Col. 2.11 He is the Head of all Principality and Power But he is their Head for the Church's sake And gave him to be the Head over all things to the Church Eph. 1.22 over them to us He counteth himself not perfect without us Which is his Body the fulness of him that filleth all in all that we should be called the fulness of Christ He esteemeth himself as â—â—aimed and imperfect without us He treateth his Mystical Body with the same respect as his Natural that was raised ascended glorified so shall we for the present he is grieved in our Miseries as well as we exalted in his Glory and so he communicates to us and with us 1. Vse Admire the Love of God in this Donation 1. Of God the Father that he should bestow us upon his own Son As Christ pleadeth it to the Father so should we plead it to our selves we were God's and he gave us to Christ. Electing Love is the sweetest others were his as well as you Psal. 36.7 How excellent is thy loving-kindness O God! That God should cast a Look on you 2. Of God the Son that he should take us as a Gift from the Father and as a Reward of all his Services Nothing could be more welcom than the tender of Souls Consider nothing could be added to the greatness of him who was equal with the Father the Privileges of the Incarnation were but as so many milder Humiliations but his main Reason was to gain an interest in Souls nothing else could bring Christ out of Heaven into the Manger the Wilderness the Cross the Grave What was his Reward for all his expence of Blood and Sweat He came from Heaven took our Nature shed his Blood Christ is very thirsty of an interest in Souls Isa. 53.11 He shall see of the travel of his Soul and shall be satisfied This is enough I do not begrudg my Pains my Temptations my Agonies A Woman safely delivered after sore and sharp Labour forgetteth all her past Sorrow for joy of the Birth Christ longed till his Incarnation feasted himself with the thoughts of his Free-Grace Prov. 8.31 Rejoicing in the habitable parts of his Earth and my delights were with the Sons of Men. Afterwards he longed for his Passion Luke 12.50 I have a Baptism to be baptized with and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how am I straitned till it be accomplished His Delight was with the Sons of Men. 3. Bless the Spirit for his attesting witnessing working the Comfort of all this in all our Souls We have the
our Sins This had its rise from the Grace and Mercy of the Father But let us see what the Father doth in the Business of our Redemption that we may with comfort look upon Christ as a constituted authorised Mediator by the Decree and Counsel of Heaven 1. As the Supream Author it was the Father's Contrivance and Motion to Christ to regard the Case of Sinners I look and there is no Intercessor I see there is none fit to go between fallen Man and me Son you shall take their Case in Hand And therefore he is said to give Christ John 3.16 God so loved the World that he gave his only begotten Son In the purpose of his Thoughts to send Christ Gal. 4.4 When the fulness of the Time was come God sent forth his Son made of a Woman I shall open it in the next Verse To sanctify him John 10.36 Say ye of him whom the Father hath sanctified and sent into the World c. to consecrate him for the great Work of Redemption as when a thing is set apart for Divine Uses and Purposes it is said to be sanctified so was Christ sanctified when he was set apart for the Work of Redemption Nay to seal him John 6.37 Him hath God the Father sealed a Metaphor taken from those who give Commissions under Hand and Seal Christ is a Mediator confirmed and allowed under the Broad Seal of Heaven So Heb. 10.5 A Body hast thou prepared for me And Vers. 7. Lo I come in the Volume of the Book it is written of me to do thy Will O God as if God had set down in a Book a Dâ—aught and Model of his Designs and then shewed it to Christ. 2. As the Supream Cause in whom Divine Power was eternally resident he assisteth Christ in the accomplishment of this Work and qualifieth him for his Office with Power and Mercy Christ in his own Person would shew us the Fountain from whence all Mercies do arise Psal. 45.7 He was anointed with the Oil of Gladness above his Fellows the Father is not only said to beget him but to anoint him His compassionate Spirit he received from the Holy Ghost Luke 4.18 The Spirit of the 〈…〉 on me because the Lord hath anointed me to preach the Gospel c. God gave him tenderness and bowels to poor broken-hearted Sinners So for Power and Strength John 5.19 The Son of Man can do nothing of himself as separate and distinct from the Eather not out of any weakness but because of the Unity of the Essence as God and on the foederal Agreement as Mediator 3. As Supream Judg he appointeth his Sufferings and the measure of the Satisfaction he was to make Acts 4.28 To do whatsoever thy Hand and thy Counsel determined before to be done Whatever Men did to him it was by his Hand and Counsel We must look to an higher Court from God's Providence to God's Decree If it had been done without his knowledg and consent nothing would have been done for our Salvation Him being delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the determinate Counsel of God ye have taken Acts 2.24 a word taken from Alms to Beggars We wanted a Price for our Redemption and God gave it out of his own Treasury Rom. 4 ult He was delivered for our Offences a Metaphor taken from a Judg who delivereth up the Malefactor into the Hands of the Executioner Christ was delivered by God as our Surety one that by his Decree was to be responsible to his Justice for Man's Sin The Father was to reward him for this by raising him from the dead and to give him leave to return to his own Glory therefore he asketh leave to return to Heaven Vers. 5. And now O Father glorify thou me with thine own self with the Glory which I had with thee before the World was After the Price and Ransom was paid the Father was to give Christ a Power to rise from the Dead and to go into Heaven There is Potestas and Potentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ had Power in himself and leave from the Father till the Father should declare himself to be satisfied Christ was not to be dismissed from Punishment Our Surety was not to break Prison but honourably to be brought out by the Judg for this was the Assurance God would give the World Acts 17.31 He will judg the World in Righteousness by the Man whom he hath ordained whereof he hath given assurance unto all Men in that he hath raised him from the Dead It is not only an Effect of the Divine Power but an Act of Divine Justice And being raised up he is to be crowned with Glory and Honour as having abundantly done his Work for the Salvation of Creatures Heb. 2.9 We see Jesus for the suffering of Death crowned with Glory and Honour The Father's Heart was so taken with it that he honoureth Christ for this Reason And again he giveth Power and Authority to save Sinners Acts 5.31 Him hath God exalted to be a Prince and a Saviour to give Repentance to Israel and forgiveness of Sins He hath raised him up to be a Prince of Salvation Here is the end of all that Christ as Mediator might be in a Capacity to bring Souls to Heaven And in this Work there is a constant co-operation of the Divine Power 1 Cor. 1.30 Of God he is made to us Wisdom and Righteousness and Sanctification and Redemption All the Emanations of Grace come originally from the Father in and through Christ to all his Members Vse 1. Comfort What would have become of us if the Father himself had not found out such a Remedy God had Power to punish Sins in our own Person he needed no Mediator To save Sinners is not proprietas divine naturae but opus liberi consilii it dependeth on God's Appointment and if Christ had been a Mediator only by the Vote of the Creature he might have been refused Exod. 32.33 Whosoever hath sinned against me him will I blet not of my Book These is much in the Father's Act. Now God hath given Christ a Faculty to this purpose when we go to God we may offer a Mediator authorized by himself thou hast sent thy blessed Son to be a Mediator for me 2 Epist. John 9. He that abideth in the Doctrine of Christ he hath the Father and the Son You may urge it upon your Fears and Suggestions of Satan God is not only the wronged Party but Supream Judg it is no matter what Satan saith or your own Hearts say if the Lord hath said he will accept Sinners in Christ. Rom. 8.33 34. Who shall lay 〈◊〉 thing to the charge of God's Elect It is God that justifieth who is he that condemneth It is Christ that died Who can condemn Satan may say I can and Conscience I can God whose Act is Sovereign doth acquit God hath so great an interest in Christ that he can deny him nothing John 14.31 That the World may
Blood in the same place where he shed the Blood of Naboth 3. The Place to which the Third Heaven The Tabernacle figured the Church the Temple Heaven In the Temple were three Partitions the Court where was the Altar of Burnt-Offerings the Holy Place where was the Table Candlestick Shew-bread and the Altar of Burnt-Incense then the Holy of Holies where the High Priest came once a Year So in that vast space which the Scriptures call Heaven there are as it were three Stories the Etherial Heaven the Starry Heaven and the Heaven of Heavens into this Christ as our High Priest is entred There was not only a change of his Presence but a translation of his Body into the High and Holy Place 4. The Witnesses the Eleven Apostles these were his choice Witnesses not the whole Company of Believers 5. Another Circumstance was his last Action a little before his Ascension Luke 24.50 He blessed his Disciples nay it is added again to put the greater Emphasis upon it Vers. 51. And while he blessed them he was parted from them and carried up into Heaven It is the fashion of good Men to die blessing Jacob and Moses when they were to take their leaves of the World they blessed the Tribes Christ before he would go would first leave his Blessing nay the last Act with which he would close up his Life was an Act of Blessing to shew that now the Curse was removed and he was going to Heaven to convey the Blessing to all the Heirs of Salvation Acts 3.26 Vnto you first God having raised up his Son Jesus sent him to bless you in turning away every one of you from his Iniquities as God blessed Adam and Eve when his Work was done 6. The Manner Acts 1.9 When he had spoken these things while they beheld he was taken up and a Cloud received him out of their sight The Cloud answered to God's appearance in the Tabernacle When we look on the Clouds this was Christ's Chariot he will come again in like manner 7. In his Ascension he went to Heaven as a Conqueror he triumphed over his Enemies and gave Gifts to his Friends Ephes. 4.8 When â—e ascended up on high he led Captivity Captive and gave Gifts unto Men As glorious Conquerors lead their chief Enemies fettered in Iron Chains So Col. 2.15 Having spoiled Principalities and Powers he made a shew of them openly triumphing over them in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non Sudore Sanguine aliorum ut quondam Imperatores solebant There is some Difficulty about the Exposition of that place those seem too literally to interpret it that think there was some open Pomp and Shew The Papists say he went to the Limbus Patrum and took Abraham Isaac Jacob and other holy Men of the Old Testament along with him in Triumph to Heaven but then he should have taken the Devils Zanchy thinks there was some real visible Triumph visible not to all but to God Angels and Men leading the Devils through the Air. Still it seemeth too gross and to be asserted without Warrant But this must be interpreted suitably to the other Acts of his Office this Triumph must be referred to his Ascension Christ fought for Heaven and struck the last Stroke on the Cross seized on the Spoil at his Resurrection led them in Triumph at his Ascension and by his quiet sitting on the Throne his Subjects enjoy the Benefit 8. Christ's Entertainment by the Angels Some were left to comfort the Apostles Acts 1.10 While they looked stedfastly towards Heaven two Men stood by in white Apparel These two Men were two Angels in the shape of Men. When the Husband is to go a long Journey he writeth to the Wife from the next Stage whilst her Grief is fresh and running and giveth an account of his Welfare Christ dispatcheth two Messengers out of his glorious Train which Message being done they accompany him with other Angels into Heaven Dan. 7.13 I saw one like the Son of Man with the Clouds of Heaven and they brought him near before him They that is the Angels the Son of Man that is Christ as appeareth by the next Verse they wait upon him and guard him into the Presence of God Certainly if the Angels came so chearfully to proclaim his Incarnation when born What Triumph is there by that blessed Company in Heaven at his Ascension Still the Angels are in Christ's Company when he cometh to Judgment the Angels shall come with him Christ coming into the Presence of the Father is royally attended his Entrance into Heaven is glorious with glorious Applauses and Acclamations Psal. 24.11 Lift up your Heads O ye Gates and be ye lift up ye everlasting Doors and the King of Glory shall come in viz. at the coming of his Humanity so Justin Martyr Basil Euthimius But clearly there is an Allusion to the bringing the Ark into the place prepared by David for it a Figure of Christ's entrance into Heaven They applaud him as mighty in Battel as newly returned from the Spoils of his Enemies The Entrance of a victorious and triumphant Captain is there described and so it is proper to Christ. Once more the blessed Saints have the like Applause Isaiah describes it Isa. 63.1 2 3. Who is this that cometh from Edom with dyed Garments from Bozrah this that is glorious in his Apparel travelling in the greatness of his Strength I that speak Righteousness mighty to save Wherefore art thou red in thine Apparel and thy Garments like him that treadeth in the Wine-fat I have troden the Wine-press alone and of the People there was none with me c. There is a Dialogue as before to express the Saint's Acclamations to Christ The Church is brought in there wondring at Christ's glorious Triumph over all his Enemies as returning victorious from some bloody Fight like a great Commander in goodly rich Robes besprinkled with the Blood of his Enemies 9. The last thing is his Welcome from God Psal. 2.8 I will give thee the Heathen for thine Inheritance c. Psal. 110.1 The Lord said unto my Lord Sit thou at my Right-hand until I make thine Enemies thy Footstool compared with Mat. 22.44 In the day of his Inauguration God will say Welcome Son Sit at my Right-hand all the Kingdoms of the Earth are thine Christ doth not only enter as a Conqueror but as a Favourite Son thy Work is well done sit at my Right-hand that is God's first Word to him and then Ask what thou wilt it is thine It is a fashion among great Princes when they would shew great Affection or extraordinary liking to any they bid them ask what they would as Herod to Herodias's Daughter Mat. 14.6 7. When Herod 's Birth-day was kept the Daughter of Herodias danced before them and pleased Herod Whereupon he promised with an Oath to give her whatsoever she would ask And Ahasuerus to Esther Esth. 5.3 What wilt thou Queen Esther and what is thy Request
their Minds to wean their Affections from the World We should be where Christ is Phil. 3.20 Our Conversation is in Heaven whence we look for the Saviour the Lord Jesus Christ Col. 3.1 If ye then be risen with Christ seek those things which are above where Christ sits at the Right-hand of God Who would not desire to be in Heaven now Christ is there As the Loadstone draws Iron to it let us be present in Heaven as Christ is present on the Earth by the Spirit Though our Bodies are tied with the Fetters of the Flesh yet let our Souls ascend let our Minds be there our Wishes our Desires there by these means we walk in Heaven before our time A Stone though it breaks to pieces by the fall will move to its Center though we naturally abhor Death we should desire it to be with Christ. It is a shame that a Stone should be carried with greater force to its Center than we to Christ. Vse 3. Comfort We have Christ for us in the Heavens Heb. 4.14 Seeing therefore that we have a great High-Priest that is passed into the Heavens Jesus the Son of God We have Christ always for us in Heaven he hath a part of his Office to perform there his Absence doth not hinder us from having a Right to him or a Spiritual Possession of him He is ours and he hath his Residence in Heaven and hath Power to open it to us and give us entrance His high Honour doth not hinder him from the Discharge of his Office to do us good he is at God's Right-hand and yet a Minister of the Sanctuary Christ hath a Ministry and part of his Service to perform in Heaven he is our faithful Agent Heb. 8.1 2. We have such an High-Priest who is set on the Right-hand of the Throne of the Majesty in the Heavens a Minister of the Sanctuary For all his Glory Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister of holy Things he taketh care of all holy things which we present to God and to convey holy and spiritual Things to us Christ is not stately many forget their poor Friends when advanced Christ regardeth his poor Church as much as ever The Butler when he was advanced forgot Joseph but he remembreth us he disdaineth not to look after every poor Christian Heb. 4.15 We have not an High-Priest which cannot be touched with the feeling of our Infirmities His Heart is not changed by his Honour but he is in a greater Capacity to do us good Having such a Friend in Heaven we need not fear a Foe upon Earth Heaven is open for us Heb. 10.19 20. Having boldness to enter into the Holiest by the Blood of Jesus by a new and living way which he hath consecrated for us through the Vail that is to say his Flesh. Vse 4. Direction in the Sacrament If we have any thing to do with Christ we know where to seek him Blessed are they that believe and have not seen John 20.19 Those that are far from Court never saw the King God hath removed Christ out of sight that we might behold him by Faith Let us look for him in the Sacrament not for his bodily Presence how can he be there bodily when he is received into Glory but for his Spiritual Presence the Influences of his Grace and a Derivation of Vertue from his Person II. The next Point is the necessary ceasing of his Corporal Presence upon his Ascension I am no more in the World but these are in the World Let us see the Reason why he will be no more with us Now the Reasons why Christ would withdraw his bodily Presence from us are these 1. That he might try the World and yet in a way suitable to his glorious Estate Christ when he came to try the Jews he came in Disguise not as the Son of God in Majesty and Glory John 1.11 He came unto his own and his own received him not Still to try Men's Obedience there must be some Vail If he should be present in the World in a glorious way becoming his Majesty and Empire there would be no Trial and therefore in a manner he still cometh in Disguise his Glory is vailed under the Ministry of Men and carried on in a spiritual manner If he should appear in Glory and Power Sinners durst not quack and so the Wickedness of Man would not be discovered nor would the Faith of his People be exercised with such Praise and Honour if he were personally and gloriously present This is the Commendation and Praise of Christianity that they can walk by Faith when they cannot walk by sight 2 Cor. 5.7 We walk by Faith not by Sight They see not Christ because he is absent in Body yet they believe in him and love him and send their Hearts after him So 1 Pet. 1.8 Whom having not seen ye love in whom tho now ye see him nâ—t yet believing ye rejoice with joy unspeakable and full of Glory Faith is Eagle-eyed and can look above the Clouds The absence of Christ did not prejudice their Comfort and Hope Faith contenteth it self with an intellectual Sight and Certainty This is a trial of Christians when they can believe in Christ and rejoice in Christ as if they did see him with their bodily Eyes and hear him with their bodily Ears Ibi figunt desiderium quo nequeunt inferre conspectum saith Leo They fasten their Hearts upon him tho they cannot fasten their Eyes Faith is sight enough Thus would Christ try the World but yet as I said in a way suitable to his glorious Estate If he should still have continued his Body among us in that state of weakness wherein he conversed in the World his holy Body would still be subject to abuse and the injuries and scorn of wicked Men which would not agree with his Glorification and therefore after his Resurrection he only shewed his Body to some few chosen Witnesses and so departed into Heaven that it might be no more seen till he cometh to the last Judgment with Glory and Power So Christ himself saith Mat. 23.39 Ye shall not see me henceforth till ye shall say Blessed is he that cometh in the Name of the Lord that is till ye be compelled to say so tho now ye are angry at the Children that welcomed me in this manner Mat. 26.64 Hereafter shall ye see the Son of Man sitting on the right hand of Power and coming in the Clouds of Heaven Never till then after I am taken down from the Cross and buried 2. That way might be made for his Spiritual Presence Some Presence of Christ there must be for our Comfort and Safety I will not leave you comfortless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but will come unto you John 14.18 That Christ is still spiritually present with the Church is clear by those Promises to the Apostles and to Believers To the Apostles and their Successors Matth. 28.20 I am with you always
Subjects against Enemies that shall cease but the Kingly Honour which he receiveth from his Subjects shall be for ever and ever he shall always be honoured as King and Mediator of the Church He shall resign the Kingdom that is that way of Administration by which he now governeth for when the Elect are fully converted and sanctified and Enemies destroyed there will be no need of this Care Now after he hath bought us out of his Father's Hands by his Merit and Purchase he is forced to recover us from the Devil by his Power and Conquest The Word is the Rod of his Strength the Sacraments are our Oath of Allegiance in Prayer we perform our Homages by Alms and Acts of Charity we pay him Tribute and Praise and Obedience are the constant Revenues of his Crown This is the first Grant 2. We are given to Christ as Scholars of his School He is the great Prophet and Doctor of his Church certainly Christ loveth the Honour of this Chair He hath also obtained this Title Acts 3.22 A Prophet shall the Lord your God raise up to you from among your Brethren him shall ye hear Christ came out from the Bosom of God to shew us his Heart and Mind So he is called Heb. 3.1 The Apostle of our Profession Christ doth so love a Relation to his Church that you see he taketh the Titles of his own Officers tho he is Lord of the Church yet he is the Apostâ—â— of our Profession he counteth it an Honour to be a Preacher of the Gospel The Son of God is first in the Roll of Gospel-Preachers he is God's Legat à latere an Apostle he laid the Foundation of the Gospel when he was upon the Earth and he teacheth us now he is in Heaven he doth not teach the Ear but the Heart he doth not only set us our Lesson but giveth us an Heart to learn it the Scripture is our Book and Christ our great Master and when he openeth our Eyes we shall see wondrous things in his Law Other Teachers teach for Hire but he bought this Liberty of God that he might open his School and become a Light to Jew and Gentile 3. We are given to him to be Children of his Family The only thing propounded to allure Christ to the Work of Redemption was Isa. 53.10 He shall see his Seed that he might have a numerous Issue and Progeny He delighteth in us tho we are all Benoni's Sons of Sorrow tho he died in the Birth yet he is wonderfully pleased with the Fruitfulness of his Death as a Woman delivered after sharp and sore Sorrow forgetteth all her past Sorrow for joy of the Birth At the last day this will be Christ's Rejoycing and Crown to see the Multitude of his little Ones all brought together Heb. 2.13 Behold I and the Children which thou hast given me It is a goodly sight when Christ shall â—ejoyce in the midst of them and go with them as a glorious Train to the Throne of God the Father Jesus Christ is our Brother and our Father by Regeneration and the Merit of the Cross he is our Father but in the Possession of Heaven he is our Brother for we are Coheirs with him 4. We are given to him as the Spouse of his Bosom This is another of Christ's Honours to be the Churches Bridegroom The Epithalamium is in Canticles and Psal. 45. There the Nuptials are celebrated Ministers they are as John Baptist was called Friends of the Bridegroom Look as a Father giveth her whom he hath begotten to another for a Spouse and Wife so doth God give his Elect to Christ. Indeed Christ hath bought the Church at his Fathers Hands other Wives bring a Dowry but Christ was to buy As Saul gave his Daughter to David but first he was to kill Goliah and to bring the Fore-skins of an hundred Philistines 1 Sam. 17.25 and 18.25 So God gave Christ the Church for a Spouse but Christ was to redeem her with his Blood the infernal Goliah was to be slain Yea ' ere Christ did obtain this Honour he gaineth our Consent by the Power of his Spirit working with the Intreaties of the Word Hosea 2.14 I will allure her and bring her into the Wilderness and speak comfortably unto her and Vers. 19 20. I will betroth thee unto me for ever yea I will betroth thee unto me in Righteousness and in Judgment and in Loving-Kindness and in Mercies I will even betroth thee unto me in Faithfulness and thou shalt know the Lord. First I will allure then betroth As David after he had bought Michal with the danger of his Life yet was fain to take her away from Phaltiel 2 Sam. 3.13 The Devil hath gotten Christ's Spouse in his own Arms he is fain to rescue her and oblige her to Loyalty by the Intreaties of his Spirit Hereafter is the Day of Espousals now the Church is called the Bride then the Lamb's Wife Christ's Honour as well as our Consent is incompleat then he cometh to fetch her and present her to God Eph. 5.27 and bring her into his Father's House Christ is decking her against that Time we are to accomplish the Months of our Purification and to have Odours and Garments out of the King's Wardrobe Esth. 1.12 5. We are given to him to be Members of his Body Here is the nearest Relation and that which Christ most prizeth next to the Title of the Son of God to be Head of the Church O what an honour is this to poor Creatures that Christ will take us into his own mystical Body to quicken us and enliven us and guide us by his Grace To Angels he is a Head in point of Sovereignty and Power Col. 2.10 And ye are compleat in him which is the Head of all Principality and Power But to the Church he is an Head by virtue of Mystical Union Angels are his ministring Spirits but we his Spouse they are not called his Bride nor the Spouse of his Bosom nor the Members of his Body In the Ephesians the Church is called his Body the Fulness of him that filleth all in all Ephes. 1.23 Poor Creatures are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth not count himself perfect without us as if he were a maimed imperfect Christ till all the Church be where he is He treateth his Mystical Body with the same respect that he doth his Natural it is raised ascended glorified so shall we For the present there is some Communion between us he is grieved in our Miseries and we are exalted in his Glory As there is a mutual Passage of Spirits between the Head and the Body so there is a Communion between Christ and us by Donatives and Duties II. How this is a ground of Establishment and Consolation 1. By this Gift we have an Interest both in God and Christ. 1 John 1.3 That which we have seen and heard declare we unto you that ye also may have Fellowship with us and truly
is not to be so understood as if Christ did totally resign his Charge unto the Father or as if the Father and Son kept us by turns No as the Father is not hitherto excluded so not the Son for the future But he speaketh of his visible familiar Presence and Care which was now to cease and in lieu of it he beggeth his Father's Custody and Tutelage and that upon this Ground because of his faithfulness during his corporal Presence In the words you may observe First Christ's Care Secondly The Fruit of it 1. As to the Elect. 2. As to the Son of Perdition Which that it might not be scandalous to his Custody or manner of Keeping is mollified by a Prediction or Prophecy of Scripture While I was with them in the World Corporally visibly Present familiarly Conversant He speaketh as if he were already gone because the time of his departure was at hand I kept them in thy Name Christ kept them as Man instrumentally by teaching conversing warning by daily Precepts and Examples as God as the principal Agent by inward Influxes and Operations of Grace as it is presently added in thy Name by thy Authority and Power for thy Glory Those that thou gavest me I have kept and none of them are lost I shall only open the different manner of Keeping and Losing Spiritually and Corporally none were lost by Death or Defection Spiritually Christ kept them against the World the Flesh and the Devil Satan had a Spite at them Luke 22.31 Simon Simon behold Satan hath desired to have you that he may sift you as Wheat Their own Hearts are weak and apt to stagger John 6.66 Many of his Disciples went back and walked no more with him Then said Jesus unto the Twelve Will ye go away also The World is a dangerous Place He had kept them corporally from Death and Danger they were neither killed nor drowned as they were in danger Mat. 8.25 Master save us we perish That Christ kept both ways is clear by this Evangelist's own Exposition John 18.9 That that Saying might be fulfilled which he spake Of those which thou gavest me have I lost none Christ is there capitulating for his Disciples that place sheweth he had an exact care of their bodies as well as their Souls But the Son of Perdition Let us clear this a little May any of those that are given to Christ miscarry Certainly no his Charge was John 6.36 That of all which the Father had given him he should lose nothing His Prayer is John 17.24 Father I will that they also whom thou hast given me be with me where I am But what shall we make of this place I will not trouble you with the several Answers but give you that which I conceive most proper Here pray mark it is not Except but But and it must be supplied only Judas was lost who is not excepted but opposed not excepted as one of the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not put exceptively but adversatively as in the curt Forms of Scripture it is taken elsewhere I say there is no exception made of Judas as if he had been given to Christ and afterwards fallen away but when he had mentioned their keeping he would oppositely put the losing of Judas This Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thus used Rev. 21.27 There shall in no wise enter into it any thing that defileth neither whatsoever worketh Abomination and maketh a Lie but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they which are written in the Lamb's Book of Life Mat. 12.4 It was not lawful for him to eat namely of the Shew-bread neither for them which were with him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only for the Priests And yet more clearly 2 Kings 5.17 Thy Servant will henceforth offer neither Burnt-Offering nor Sacrifice unto other Gods but unto the Lord. Acts 27.22 There shall be no loss of any Man's Life but of the Ship By the Son of Perdition is certainly meant Judas Christ had before said One of you is a Devil John 6.70 John 13.18 I speak not of you all I know whom I have chosen but that the Scripture should be fulfilled He that eateth Bread with me hath lift up his Heel against me and Vers. 21. Verily verily I say unto you that one of you shall betray me It is an Hebraism as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children of Wrath Ephes. 2.3 so a Child of Hell Judas did not only merit Perdition but was destined to it as a Son of Death for he shall surely die 1 Sam. 20.31 So because Judas did not only deserve Destruction but was appointed to it therefore he is called the Son of Perdition tho the Treason was not fully accomplished yet he was about to execute it Nonnus rendreth it a Son of the Destroyer as referring to Satan That the Scripture might be fulfilled That is many times put for Then It was not therefore foretold that it might be done this would put the Sin on God but this was the Event then the Scripture was fulfilled But what Scripture Our Lord hath not respect to one place but to many that speak of Judas's Treason and Punishment Psal. 41.9 Yea my own familiar Friend in whom I trusted which did eat of my Bread hath lift up his Heel against me Which is applied to Judas Joh. 13.18 He which eateth Bread with me hath lift up his Heel against me So Psal. 69. from Ver. 21 onwards They gave me also Gall for my Meat and in my Thirst they gave me Vinegar to drink c. The 26 th Verse is applied to Judas Acts 1.20 For it is written in the Book of Psalms Let his Habitation be desolate and let no Man dwell therein So Psal. 109.8 which is also quoted in that place His Bishoprick let another take Why is this Passage mentioned 1. To comfort the Disciples that they might not stagger in their Faith 2. To avoid the Scandal as if Christ could not discern an Hypocrite 3. To shew God's Hand and Counsel in all this as by and by more fully Because this Text mainly concerneth a Matter past and there is no Common-place but what hath been handled in the former Verse I shall dispatch all in brief Hints First I begin with Christ's Care Whilst I was with them in the World I kept them in thy Name 1. Observe We cannot withstand Danger by our own Strength It is Jerome's Observation Christ saith I kept them he doth not say I gave them Free-will to keep themselves And it is confirmed by another Scripture 1 Sam. 2.9 He keepeth the Feet of his Saints The Feet are put for all kind of Actions Courses and Endeavours For by strength shall no Man prevail that is by his own strength God will have this Honour as to be the Author of Grace so the Preserver of it as the making of the World and keeping of the World is put into the same hands You rob God of his Honour when you look elsewhere Take
Service about himself for bestowing on him the Gift of Miracles for trusting him with the Bag. Christ had lately washed his Feet as well as of the rest of the Apostles yet he obstinately goeth on in ways of Self-Perdition and his purpose of betraying his Lord and Master yea contrary to many Warnings given him Vse Oh take heed of a wilful obstinacy and wresting your selves out of the Arms of Mercy of being of such a disposition that nothing will reclaim you for that is to be a Son of Perdition Wilful Sins have a greater mark upon them than other Sins As when you go 1. Against an express Commandment Prov. 13.13 Whoso despiseth the Word shall be destroyed but he that feareth a Commandment shall be rewarded If a Commandment stand in your way it should be more than if a Band of Armed Men stood to hinder you Many make nothing of a Commandment they fear a Judgment from God or a Punishment from Men but never stand upon the Word of God 2. Against express Warnings of those that wish well to your Souls Deut. 1.43 So I spake unto you and you would not hear but rebelled against the Commandment of the Lord and went presumptuously up into the Hill When Men are wedded to their own Inclinations outfacing all Challenges in God's Name they will do what they are set upon Psal. 12.4 With our Tongues will we prevail our Lips are our own who is Lord over us This is not far from a Judgment 2 Chron. 36.15 16. And the Lord God of their Fathers sent to them by his Messengers rising up betimes and sending because he had compassion on his People and on his Dwelling-place But they mocked the Messengers of God and despised his Words and misused his Prophets until the Wrath of the Lord rose against his People till there was no Remedy This Contempt will draw down Wrath no means to appease God 3. Against Checks of Conscience and Motions of God's Spirit in our Hearts Acts 7.51 Ye stiff-necked and uncircumcised in Heart and Ears ye do always resist the Holy Ghost Conscience telleth them ye ought not to yield to this Sin whatever the Profit and Pleasure be yet Men kick against the Pricks and do that which their own Hearts disallow Rom. 14.22 Happy is he that condemneth not himself in the thing that he alloweth And in spight of these good Motions they will go forward to perfect the Sin which they have in chase then God lets them alone le ts them go on till they perish 4. Against Restraints of Providence when God hath hedged up their Way with Thorns or they have found much inconvenience in that course 2 Chron. 28.22 In the time of his distress he trespassed yet more and more This is that King Ahaz the Scripture sets a Brand upon him As Baalam would go on 2 Pet. 2.16 But was rebuked for his Iniquity the dumb Ass speaking with Man's Voice forbad the madness of the Prophet When Men go on over the Belly of more than ordinary Opposition till they perish A Miracle will not stop a Sinner in the violent pursuit of his Lusts. Providence hath a Language that biddeth us stop but the sway of Lusts is great and breaks through all Restraints Oh! take heed then of being self-willed stout-hearted in a sensual course wedded to our own Inclinations of being a Slave to Sensual Appetite and being led by it more than by Holy Reasons Take heed of love to some unmortified Lust especially to Covetousness this is the cause of extream violence in Sin Jer. 44.16 17. As for the Word that thou hast spoken to us in the Name of the Lord we will not hearken unto thee But we will certainly do whatsoever thing goeth forth out of our own Mouth to burn Incense unto the Queen of Heaven and to pour out Drink-Offerings unto her 2. Observe from his Character The Son of Perdition The same Name is given to Antichrist 2 Thess. 2.3 That Man of Sin be revealed the Son of Perdition Judas was a Type of Antichrist as they said of the blind Man John 9.9 Some said This is he others said He is like him The Pope boasteth that his Seat is Apostolical and that he is the Successor of an Apostle If we grant it and he will needs be a Successor of an Apostle there is an Error in the Person it is not Peter but Judas Let us see the Parallel 1. Judas was not a Stranger but a pretended Friend and an Apostle Acts 1.17 He was numbred with us and obtained part of this Ministry So the Pope obtained part of this Ministry Turks and Infidels are Enemies to Christ Antichrist must be one that seeketh to undermine Christ under a pretence of Friendship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for and against Christ. He maketh War with the Horns of the Lamb Rev. 13.11 If he were a professed Adversary what Mystery were there in it Now it is a Mystery of Iniquity 2 Thess. 2.7 A false Prophet Rev. 16.13 It is wisdom to discern him Rev. 13.18 Here is Wisdom Let him that hath understanding count the Number of the Beast 2. Judas sold Christ for a small Matter So Omnia Romae venalia Pardons Indulgences Freedom from Purgatory all to be bought at Rome The Antichristian State maketh a Market of Religion Truth is made to yield to Interest and Profit 3. Judas betrayed Christ with a Kiss Antichrist is a true Adversary of Christ and yet pretendeth to adore him He pretendeth to be his Servant and Vicar and is his Enemy not an Enemy without the Church but within the Church that betrayeth Christ under a colour of adoration 4. Judas was a Guide to them that came to take Jesus Christ is in Heaven Death hath no more dominion over him his natural Body is above abuse but in his mystical Body he still suffereth Acts 9.4 Saul Saul why persecutest thou me The Pope is the Head of the Persecuting State others are his Emissaries and Agents to persecute Christ in his Members It is a Politick Religion carried on with Cruelty 5. Judas was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of Perdition as destroying himself and involving others in the same Condemnation So is Antichrist called in the Revelations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 9.11 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Destroyer of Souls of himself and others Vse Let all these things open our Eyes that we may behold the Man of Sin One Egg is not more like another than Judas and Antichrist 3. Observe That Carnal Practices will end in Perdition Because Judas is called the Son of Perdition let us see what course he took to undo himself Let us look upon his Sin and Punishment 1. For his Sin In the Story of Judas four Sins are most remarkable his Covetousness his Hypocrisy his Treason and his Despair 1. His Covetousness This was the Root of all as indeed it is the Root of all Evil 1 Tim. 6.10 Christ had made him his Treasurer and
have overcome the World To draw all to some doctrinal Head and Issue Of Christ's coming to God I have spoken already I might observe the force of the Word to comfort the Heart These things I speak that my Joy may be fulfilled But I shall content my self with two Observations 1. Obs. That this Prayer of Christ's is a Fountain of Consolation This Joy ariseth from the things he now spoke in the World partly because here we have a taste of Christ's Heart how zealously he is affected for our Good When he took his leave of us he took his leave of us with Blessings and Supplications Partly because here we have a Copy Model or Counterpart of his Intercession Here you may know what he is now doing for you in Heaven Christ is their Advocate and Intercessor he pleadeth their Right and sueth for Blessings he prayed for their Preservation Unity and Glory There are two ways to know Christ's Intercession by this Record and his Intercession in our Hearts Rom. 8.26 The Spirit it self maketh Intercession in us with groanings that cannot be uttered The Spirit testifieth to our Hearts the Quality of that Intercession Christ maketh for us in Heaven it is the Eccho of it the inward Interpellation of the Soul is the Eccho of Christ's Intercession Now that the Word and Spirit must go together the Form of it is left upon Record Here is a Publick Record to look upon in all Discomforts and Troubles of the Church And this breedeth a full Joy Partly because Christ's Prayers are as so many Promises he prayeth for Excellent Blessings and is sure of Audience Well then remember these Prayers of Christ for your Comfort when we are pressed down with any Evils in the World let us run to Christ's Prayers As Luther said Let us sing the 46 th Psalm so say I Let us Meditate on John 17. here is a Remedy for all the Afflictions of the Church 2. Observe Christ's care to leave his People joyful and careful he is very sollicitous about it before his departure First I shall enquire what this Joy is that Christ would establish 1. For the Kind of it My Joy not a Worldly Joy but Heavenly not Corporal but Spiritual It ill beseemeth Christians to set their Hearts on Earthly Things or suffer the World to intercept their Joy Phil. 4.4 Rejoice in the Lord always and again I say Rejoice The Apostle was in Prison when he wrote it he had nothing else to rejoice in at that time but what he had felt the sweetness of himself he imparts to others What can a Man desire more than Joy You are at liberty to rejoice as he speaketh elsewhere of Marriage You are at liberty to marry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only in the Lord such a Joy you may have as Christ works ex me de me of which I am the Object and the Author You need not fear that which Christ would establish is a chearful Piety not a prophane Joy Christ's delights are with the Sons of Men Prov. 8.31 He feasteth himself with the thoughts of his Grace it is as it were the Lord's Recreation therefore certainly the Sons of Men should have their delights with God If the Lord that sitteth upon the Throne of Majesty and Glory if he delights in us should not we delight in a God that is so excellent and worthy 2. In what manner he would have it received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfilled in them The Joy is full because the Object is infinite we can desire nothing beyond him Desire answereth to Motion Joy to Rest when we can go no further there we rest What can we desire beyond God Acts 13.52 The Disciples were filled with Joy and with the Holy Ghost their Hearts could hold no more Narrow Vessels are soon filled with the Ocean It is a full Joy not in it self but with respect to Worldly Joy Worldly Joy is scanty unstable and vanishing it cannot satisfy nor secure the Heart take away the Creatures from the Worldling and you take away his Joy the Object lieth without him But John 16.22 Your Joy shall no Man take from you they cannot plunder you of Peace of Conscience and Joy in the Holy Ghost This ravisheth the Heart 1 Pet. 1.8 Ye rejoice with Joy unspeakable and full of Glory Phil. 4.7 The Peace of God that passeth all understanding keep your Hearts and Minds through Jesus Christ It is better felt than expressed a Creature worketh it not but a Divine Operation Paul heard in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unspeakable Words So this being a foretaste of Heaven cannot be conceived and expressed you cannot imagine how sweet it is and still it increaseth till we come to Heaven and lose our selves in these Eternal Ravishments 3. It is inward for the quality of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is wrought in the midst of Afflictions there is sweetness within when bitterness round about us like the Wood that was thrown in at Marah it maketh bitter Waters sweet Exod. 15.25 Saints are fed with hidden Manna Rev. 2.17 Their Life is hid and their Joy is hidden 1 Pet. 1.6 Wherein ye greatly rejoice tho now for a Season if need be ye are in heaviness through manifold Temptations Without there are Persecutions Temptations Afflictions from Satan and the World and within Joy they have Meat and Drink which the World knoweth not of the World seeth it not and therefore the World will not believe it Secondly How much Christ's Heart is set upon it It appears by the Provision he made for them when he departed he left the Comforter John 14.19 I will not leave you comfortless I will come unto you John 15.11 These things have I spoken to you that my Joy might remain in you and that your Joy may be full He doth not say that my Authority may remain over you but my Joy and if we would make Christ's Heart glad or our own we must obey his Commandments for when he injoineth Obedience to his Disciples it is that he may rejoice in our Comfort In his Instructions he teacheth them how to pray John 16.24 Ask and ye shall receive that your Joy may be full and now he prayeth himself that they have my Joy fulfilled in themselves Christ maketh this to be his main Work and Aim that in this Life we might have Peace of Conscience and Joy in the Holy Ghost and in the Life to come Joy for evermore Now lest ye should think this was only for the twelve Apostles you shall see it was the end of the whole Word the Scriptures were written Rom. 15.4 That we through patience and comfort of them might have hope The whole Ministry of the Church serveth to the fulfilling of this Joy Thirdly Reasons why Christ was so sollicitous about this Matter 1. Because of the great use of it in the Spiritual Life to make us to do and to suffer Nehem. 8.10 The Joy of the Lord is your strength This
must we needs go out of the World As the Soul is in the Body but not of the Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just. Mart. So a Christian is in the World but not of the World Use the World we may without offence when a Christian is sanctified he is not glorified and doth not diveâ—â— himself of the innocent Interests and Concernments of Flesh and Blood they have Bodies as others have and must eat drink sleep and put on Apparel as others do 1 Cor. 7.31 And those that use the World as not abusing it The Use is allowed the Abuse only is forbidden We may use the World as a means to sweeten our Pilgrimage but not to weaken our Hopes A Man may use the Comforts of this Life to draw good out of them to imploy them for God as Incouragements to Piety and Instruments of Mercy and Bounty But how then positively are they not to be of this World Not of the World's Gang and Faction nor acted by the same Principles to the same Ends. 1. There is a difference in the inward Principles the Spirit of the World and the Spirit of God Christians are acted by the Spirit of God not by the Spirit of the World 1 Cor. 2.12 Now we have received not the Spirit of the World but the Spirit which is of God There is a particular Genius that suiteth with Worldly Affairs and fits Men to turn and wind in outward Employments as the Ostriches Wings serve her only to run not to fly their Hearts and Affections wholly run out this way It is the Character of some John 3.31 He that is of the Earth is Earthly and speaketh of the Earth They mind nothing affect nothing speak of nothing but the Earth 2. They are under different Rulers Christ is Head of the Church and he professeth that his Kingdom is not of this World John 18.36 But now the Devil is called the God of this World 2 Cor. 4.4 the Head of the Worldly State 3. There is a difference in their Course and Conversation The Children of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6.16 Walk according to the Rule of the Word The Men of the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 2.2 According to the course of the World as Fishes swim with the Stream A Christian is the World's Nonconformist Rom. 12.2 Be ye not conformed to the World he is estranged from the Pursuits and aspiring Projects of worldly Men and can deny the Interests and Concernments of the Flesh for God's sake 4. There is a difference in their Aims A Christian liveth to glorify God 1 Cor. 10.31 Whether ye eat or drink or whatever you do do all to Glory of God And a Child of the World is all for aspiring Projects how to compass the Conveniences of the present Life and advance his secular Interests Phil. 2.19 They mind earthly Things 5. Their Ends are different A Christian is hastning to his Country his way is upward first he gets his Heart in Heaven and then his Soul and then his Body But a Carnal Man is groveling and tending downward first to the Earth and then to Hell So that you see there is a perfect difference and counter-motion they are not of the World nor of that Faction Communion or Fellowship But if you ask me Why 1. Because of Christ's Example We do not worship the God of this World nor Mammon but Christ. Worldly Men had need seek another God Jesus Christ is not for their turn I am not of this World he is not a worldly Christ. We are to imitate our great Master to be unlike the World and like Christ to be led not by the course of the World but by Christ's Example Christ by his own Example hath put a disgrace upon worldly Greatness he chose a mean Estate to teach us to be contented with a little and his Eye was to the Glory set before him Heb. 12.2 Christ's Poverty was not out of necessity but choice his were the Cattel upon a thousand Hills At his Birth he was born in an Inn to shew that he came into the World as a Stranger and Passenger In the course of his Life we find that he had a Bag that was filled with Alms but no annual Rent or constant Possessions Mat. 8.20 Foxes have Holes and the Birds of the Air have Nests but the Son of Man hath not where to lay his Head Christ was no landed Man he had no Tenement of his own Christ speaketh it when a young Man came to him and professed to follow him he had no certain place of Residence neither House nor Furniture nor Houshold-stuff certainly he was little beholden to the World it would hardly afford him House-room and Lodging The Earth is the Lord's and the Fulness thereof yet Christ his own Son had but little of it He begged a draught of Water of a Stranger when he was weary John 4. and every was lived as a poor Man not out of necessity but choice He refused a Crown when proffered him John 6.15 When Jesus perceived that they would come and take him by force and make him a King he departed again into a Mountain himself alone He had no Heart to these Things no relish in Crowns and worldly Glory When he died he was not Master of a Cup of cold Water to quench his thirst his Coat was all his Legacy and he lodged in a borrowed Grave This was the Captain of our Salvation whose Steps we are to follow You see what a disgrace he put upon Crowns and Honours and Pleasures and the Glory which we doat upon Christ came from Heaven on purpose to cast contempt upon the World by his own choice and course of Life 2. Because of their new Birth Man's Heart naturally is addicted to the World and runneth thither whither the World carrieth it even to forsaking God but by Grace it is turned the quite contrary way We have forsaken all and followed thee Mat. 19.27 And Psal. 45.10 Forget also thine own People and thy Father's House It is the proper Work of Grace to alter the course of Nature to take us off from the World and bring us to God by degrees first in Heart and then in Soul and then in Body It is every where made in Effect of the New Birth 1 John 5.4 He that is born of God overcometh the World The Children of God have somewhat of the Father in them Grace of all things cometh nearest the Nature of God Now God is our Heavenly Father therefore the Children that are born of him cannot be worldly See another place 2 Pet. 1.4 That by these ye might be made partakers of the Divine Nature having escaped the corruption that is in the World through Lust. There is something Divine in a Christian therefore he cannot live as other Men. When we press Men to strictness they will say We are Saints and not Angels yea but Saints have a new Nature over and above that Nature which
own Will begat he us with the Word of Truth that we should be a kind of First-fruits of his Creatures The First-fruits were the Lord's Portion Or else by the consent of their own Vows Rom. 12.1 I beseech you that you present your selves a living Sacrifice holy acceptable to God that is your reasonable Service They have dedicated and devoted themselves to God God calleth for it when he saith My Son give me thy Heart God will have his own Right established by the Creatures Consent it is a necessary Fruit of Grace 2. Purged by degrees and made free from Sin this is to be sanctified to be purged from the Corruption of Sin and the World We are not only accounted holy but we are made holy and that cannot be till we are purged because we come into the World polluted with the Stain of Sin 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God There is a Stain and an Uncleanness sticketh to our Natures and defileth all our Actions we need to be purged 3. Endowed with God's Image and Likeness not only cleansed from Sin but adorned with Grace as the Priests under the Law were not only washed but adorned with gorgeous Apparel To be sanctified is more than to be purified because it noteth not only the Expulsion of Sin but the Infusion of Grace 2 Tim. 2.12 If a Man therefore purge himself from these he shall be a Vessel unto Honour sanctified and meet for the Master's use and prepared unto every good Work Besides purging Sanctification addeth somewhat more they are not only purged from the Filthiness of Sin but prepared by the Infusion of Grace for every good Work made holy as God is holy 2. Why we should chiefly mind it in Prayer 1. Because of the Excellency of it It is God's Glory Angels Glory Saints Glory God's Glory Exod. 15.11 God is glorious in Holiness Angels Glory who are called Mat. 25.31 Holy Angels And the Saints Glory Eph. 5.26 27. That he might sanctify them with the washing of Water by the Word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it might be holy and without blemish The Church's Honour lieth not in Pomp and outward Ornament but in Holiness 2. Because God aimeth at it in all his Dispensations Election Eph. 1.4 According as he hath chosen us in him before the foundation of the World that we should be holy and without blame before him in Love 2 Thess. 2.14 God hath from the beginning chosen you through Sanctification of the Spirit and belief of the Truth God chuseth us that we may be of a choice Spirit As when Esther was chosen out among the Virgins then she was decked with Ornaments so when we are chosen by God we are beautified with Holiness Redemption Eph. 5.26 Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word His Promises 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises that by these ye might be Partakers of the Divine Nature having escaped the Corruption that is in the World through Lust. His Providences Heb. 12.10 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 Earthly Parents correct their Children out of meer Passion but he to renew our Affections to sanctify us for himself that the Husk may flie off He bestows Blessings to encourage us in Holiness 1 Tim. 6.17 18. Charge them that are rich in this World that they be not high-minded nor trust in uncertain Riches but in the Living God who giveth us richly all Things to enjoy That they do good that they be rich in good Works ready to distribute willing to communicate That your Riches may be Instruments of Piety not Occasions to the Flesh. It is our Corruption to turn all things to a carnal Use. His Ordinances That he might sanctify them by the washing of Water through the Word Ephes. 5.26 This is God's Aim and it should be ours Vse is to teach us what to seek for our selves and others not temporal Felicity so much as Sanctification not Deliverance from Afflictions nor outward Blessings so much as the sanctified Use of them This is to pray for one another out of the Communion of the Spirit and for our selves out of a Principle of the Divine Nature Temporal Blessings are only to be desired in order to spiritual Ends. Nature is allowed to speak but Grace must be heard first Mat. 6.33 Seek ye first the Kingdom of God and the Righteousness thereof and all these things shall be added unto you These are for Overplus 2. Observe from the Matter he had prayed for Conservation from Evil now for Sanctification It is not enough to keep from Evil but we must be holy and do good Psal. 34.14 Depart from Evil and do good Isa. 1.16 17. Cease to do evil learn to do well God hateth Evil and delighteth in Good as we must hate what God hateth so we must love what God loveth Eadem velle nolle I durst not sin God hateth it I durst not omit this Duty God loveth it Our Obedience must carry a proportion with the Divine Mercy not only be positive but privative Divine Mercy spareth and saveth God is a Sun and a Shield Psal. 84.11 Therefore we must not walk in the Counsel of the Vngodly nor stand in the Way of Sinners nor sit in the Seaâ— of the Scornful But our delight must be in the Law of the Lord and in his Law must we meditate day and night Psal. 1.1 2. We must have Communion with Christ in all his Acts in his Death and Resurrection he mortifieth Sin and quickneth the Heart Rom. 6.11 Likewise reckon ye also your selves to be dead indeed unto Sin but alive unto God through Jesus Christ our Lord. The same Divine Power that killeth the Old-Man quickneth the New In the Word which is the Rule there are Precepts and Restraints therefore we are not only to escape from Sin but there must be a delight in Communion with God there must be an eschewing what God forbiddeth and a practising what God commandeth Thus are we obliged from our Approver our Principles our Encouragements our Rule Vse Let it press us not to rest in abstaining from Sin Men are not vitious but they are not sanctified The Pharisees Religion ran upon Negatives 1. Both are alike contrary to the New Nature 2. Both are alike disserviceable to the Work of Grace 3. Both are hated by God 1. Both are contrary to the New Nature it hateth Evil and loveth Good There is a putting off and a putting on Ephes. 4.22 That ye put off concerning the former Conversation the Old Man which is
good Work it is not of your selves but of God Every Act every Degree of Holiness is from God III. For whom he prayeth the Apostles I. That were already holy John 13.10 Ye are clean and in the Verse immediately preceding They are not of the World yet now Sanctify them let their Hearts be more heavenly and their Lives more pure every day Observe Those that are sanctified need to be sanctified more and more Rev. 22 1â— He that is righteous let him be righteous still he that is holy let him be holy still 1. Our inward Sanctification must increase because of the weakness of present Grace and the relicts of Corruption 2 Cor. 4.16 Tho our outward Man perish yet the inward Man is renewed day by day It is not a Work to be done at once 1 Thess. 5.23 And the very God of Peace sanctify you wholly and I pray God your whole Spirit Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ. It is perfect in parts at first the New Creature doth not come out maimed but not in degrees there is need of more Sanctification in Spirit in Soul in Body the Kingdom of Heaven increaseth by degrees 2. Our outward Man must be cleansed day by day because of new defilements John 13.10 He that is washed needeth not but to wash his Feet but is clean every whit It is an Allusion to a Man coming from the Bath his Feet contract Soil in the Passage Your Persons are sanctified by the Spirit but when you are never so holy there are new Defilements Vse 1. Be not satisfied with any present degrees of Grace There is an holy Covetousness I count not my self to have attained Phil. 3.14 Christ is so full that we cannot receive all at once 2. It is a strange Conceit in any to think they may be too good When we begin to be unwilling to grow better we begin to wax worse it is a good degree of Grace to know our Defects 3. Therefore let us use Means to persist in Holiness to increase in Holiness especially Prayer which is the Breath which God hath appointed to keep in the Flame II. For the Persons once more They were to preach the Word as a Preparative he prayeth for Sanctification Observe Holiness is a good Preparative to the Ministry and they are inwardly consecrated by the Spirit sanctifying them 1. That they may have experience of the Truth of the Doctrine upon their own Hearts The Apostles were to preach the Truth to others now saith he Sanctify them through thy Truth I believed and therefore have I spoken Psal. 116.10 We speak best when we speak by experience This is the right way of getting Sermons by Heart We are God's Witnesses now we should have sound Experience 1 John 1.1 That which was from the beginning which we have heard which we have seen with our Eyes which we have looked upon and our Hands have handled of the Word of Life That which we have seen and heard declare we unto you Ezekiel was first to eat the Roll Ezek. 3. 1 2 3. not only to see it and to hear it but to eat it Ministers must first eat themselves then feed others We are not to speak by hear-say to deliver God's Message as a meer Narration but out of a deep Impression on the Heart What cometh from the Heart and from Experience is quick and lively 2. For the Honour of God Carnal Ministers bring a Reproach upon the Ordinances 1 Sam. 2.17 The Sin of the young Men was very great before the Lord for Men abhorred the Offering of the Lord. Who will take Meat out of a Leprous Hand 3. To answer the Types of the Law Aaron and his Sons were sanctified for the Levitical Priesthood Exod. 29.4 To be washed with Blood and Oil to be washed in the great Laver sprinkled with Blood anointed with Oil which denotes Remission of Sins Regeneration the Gifts of the Spirit 1 John 5.8 There are three that bear Witness in Earth the Spirit the Water and the Blood Every Office should have a solemn Consecration Vse 1. Ministers should look to their inward Call They that are designed to serve God in a special manner must look after special Purity It breedeth Atheism when we do not live up to our Doctrine People will say they must say something for their Living 2. Let People look to their choice of Ministers There is a great deal of difference between an Eloquent and an Experienced Pastor Secondly We now come to the Means or Manner how Christ's Request is to be accomplished by thy Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendred in thy Truth or by thy Truth oâ— through thy Truth as Vers. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an Article that they may be sanctified through the Truth or as in the Margeâ—t truly sanctified but we better render it by the Truth there is an Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in Truth but in the Truth and it is presently added thy Word is Truth So that it noteth not the kind of their Sanctification but the Instrument and Means Now these words by thy Truth may be understood either of God's Faithfulness or his revealed Will both which are called his Truth Of God's Faithfulness as Vers. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as keep them by thy Power so sanctify them by or according to thy Truth and Faithfulness But this Exposition tho plausible yet is not so proper because it is presently added thy Word is Truth By Truth then is meant not his Faithfulness but his revealed Will. Now God hath revealed his Will by the Light of Nature or by the Light of his Word That Will of God which is revealed by the Light of Nature is called Truth so the Gentiles are charged Rom. 1.8 With-holding the Truth in Vnrighteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be known of God Vers. 19. is called Truth How came the Gentiles by the Truth who are strangers to the Covenant of Promise The Apostle answereth much of God was known to them But this Truth that is here spoken of is the Will of God made known in his Word or the Knowledg of things necessary to Salvation concerning God and his Worship first delivered by the Prophets afterwards explained by Christ himself to the Apostles and by them consigned to the Church Now the Truths delivered in the Word may be referred to two Heads Law and Gospel The distinction in Christ's Time was Law and Prophets In this place Christ chiefly intendeth the Gospel the Truth which they were sent to preach to others Christ would have them to have an experience of it themselves And it is notable that in many places of Scripture the Gospel is called Truth not only in opposition to humane Writings but also with respect to the Law and other parts of Scripture because it is the Truth by way of eminency as we call the Plague
Eternity Moses with Plainness and yet with Majesty speaks of the Original of all Things the Propagation of Mankind c. There is no such ancient historical Monument for above the Funerals of Troy all is uncertain And all the rest of the Bible is but a Comment on Moses 5. The Prophecies of the Word future Contingencies are in it foretold many Years before the Event Isa. 41.22 23. Let them shew the former Things what they are that we may consider them and know the latter end of them or declare us things for to come Shew the things that are to come hereafter that we may know that ye are Gods Cyrus was mentioned by Name an hundred Years before he was born Isa. 45.1 Thus saith the Lord to his Anointed to Cyrus whose right Hand I have holden The Birth of Josiah three hundred Years before it came to pass 1 Kings 13.2 Behold a Child shall be born unto the House of David Josiah by Name c. The building of Jericho five hundred Years before it was reedified Joshua 6.26 Cursed be the Man before the Lord that raiseth up and buildeth this City Jericho he shall lay the Foundation thereof in his First-born and in his youngest Son shall he set up the Gates of it Which was fulfilled 1 Kings 16.34 In his days did Hiel the Bethelite build Jericho he laid the Foundation thereof in Abiram his First-born and set up the Gates thereof in his youngest Son Segub according to the Word of the Lord which he spake by Joshua the Son of Nun. The great Promise of Christ made in Paradise was accomplished some thousands of Years afterward Vse 1. It informeth us how to settle the Conscience in sore Temptations When we doubt of the Truth of the Scriptures take this course 1. There must be some Word and Rule from God to guide the Creatures how else shall he be served and worshipped The inward Rule of Reason is not enough as appears by the sad Experience of the Heathens Rom. 1.21 22. Because that when they knew God they glorified him not as God neither were thankful but became vain in their Imaginations and their foolish Hearts were darkned Professing themselves to be Wise they became Fools There must be some second Edition of his Will Reason will teach us that God is to be worshipped and every Man's Heart will tell him that he must not be worshipped as we will but as he will for the Servant must not prescribe to the Master but the Master to the Servant Now we have no Rule of Worship but in the Scriptures The Alchoran is a silly Piece fit for Sots As for Revelation those that are ingenuous cannot speak of any such thing and we see how Men split themselves upon that Rock all is proved Lies at length 2. There is far more Reason to receive the Scriptures as the Word of God than to suspect them There is none more credulous than the Atheist he offereth violence to his own Heart The first Temptation to it ariseth from his Lusts he would not have them true and then afterward he is hardned and grown obstinate in his Prejudices If he would but hearken to the Books of Moses as to the Story of an ordinary Man as of Henry the Eighth there is enough to make him tremble Now there is no such History in the World of such a genuine native Style so free from weaknesses so likely even to a common Eye and if Moses be true so is all the rest the same Vein runneth through all Now the Cause being so weighty the Inducements so rational why should we not believe it at least we may say as of the blind Man if it be not he it is like him John 9.9 3. To what hath been alledged add only this Consider the Matter and Aim of the Scriptures The Scriptures seek to establish nothing but the Worship and Glory of the true God the Creator and Governor of the World they discover the God of Nature in a most worthy and glorious manner And for Precepts Deut. 4.8 What Nation is there so great that hath Statutes and Judgments so Righteous as all this Law which I have set before thee this day Where are there such Precepts where such Promises such a manifestation of Happiness such Purity There have been Corruptions in the best things to which Man ever put his Hand mixtures of Falshood and Folly but here all is Pure and Divine Where are there such Comforts for afflicted Consciences Jer. 6.16 Stand ye in the Ways and see and ask for the old Paths Where is the good Way and walk therein and ye shall find rest for your Souls Mat. 11.28 Come unto me all ye that are weary and heavy laden and ye shall find rest for your Souls Go and survey all the Religions in the World whatever pretence they be of see where you can find such Rest for your Souls such Provision for the Comfort and everlasting Happiness of the Creature such rich Encouragements for afflicted Consciences That which all Religions aim at is here only accomplished 4. Beg the Light of the Spirit What will your Arguings reprove David saith Psal. 36.9 In thy Light we shall see Light We shall never else have any certainty 1 Cor. 2.14 The natural Man receiveth not the Things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned Vers. 15. But he that is spiritual judgeth all things The Spirit in the Heart discerns the Spirit in the Scriptures as the Sun is seen by its own Light 5. Till you have Certainty by the Light of the Spirit practise what the Scripture enjoins upon these rational Inducements John 7.17 If any Man will do his Will he shall know of the Doctrine whether it be of God or whether I speak of my self You will say What is the meaning of this Promise before doing the Will of God we must of necessity know it Answ. It is true before you know it certainly There are degrees of Knowledg First we know the Scriptures to be the Word of God by rational Inducements and some foregoing Light of the Spirit as those that are bred in the Church They that would know not to wrangle but to practise shall have new Light till they grow up to a greater Certainty It concerneth chiefly weak and doubting Christians do that you may believe believe that you may do They that set their Hearts to fear and obey him shall be clearly resolved of the Christian Faith Vse 2. It teacheth us these Duties 1. To make the Word the Judg of all Controversies There God speaketh to us A Father having many Children while he lives he governeth them himself and needeth no Will and Testament but a little before he dieth that his Children may not fall out he calleth Witness maketh his Will Voluntatem suam de pectore morituro transfert in tabulas din duraturas If any Controversy happen Non itur
this sense he is the Apostle of our Profession an Ambassador sent from Heaven God's Representative in this sense he is called the Angel of the Covenant Mal. 3.1 The solemnest Messenger that ever God sent into the World Isa. 61.1 The Spirit of the Lord God is upon me because the Lord hath anointed me to preach good Tidings unto the Meek c. Christ was anointed principally for this Work to preach the Gospel he came from Heaven to shew us the Way of Life Heb. 1.1 2. God who at sundry times and in divers manners spake in Time past unto the Fathers by the Prophets hath in these last Days spoken unto us by his Son He hath spoken to us by Apostles Pastors and Teachers Why doth he make mention only of Christ Because in the Roll of Gospel-Preachers Christ is the First Christ's Name is first enrolled he was first in Commission and he sent forth Apostles and the Apostles others The Mystery of Redemption was never clearly known till Christ came to preach it then all the deep Counsel of God for Man's Salvation came out which was hidden before Christ brought out of God's Bosom the Doctrine of the Gospel APPLICATION We learn hence many Things As 1. The distinction of the Persons in the Trinity Christ is a distinct subsistence from the Father for he that sendeth and he that is sent are distinct Mark it implies a Distinction but not an Inferiority against the Arrians Persons equal by mutual consent may send one another as the Elders of Antioch sent out Paul and Barnabas but it doth not follow that they were inferior to the Elders of Antioch So here it implies Distinction but not Inferiority 2. The Knowledg of Christ's Person he was sent into the World therefore is God-Man He was one that was sent therefore had a being before he was Incarnate and was sent into the World therefore there was an Assumption of the Humane Nature 3. It sheweth us the Love of God he would not intrust an Angel nor Arch-Angel with our Salvation but sent his Son 1 John 4.10 Herein is Love not that we loved God but that he loved us and sent his Son to be the Propitiation for our Sins There is nothing too near nor too dear for us It will take the more wih us if we consider the infinite complacency and contentment God had in Christ yet he sent his Son Man's Love is defensive he loves his Children out of design of Immortality because he lives in them God had no reason to do so he had many reasons to the contrary yet he sent his Son to die for us when we were Enemies And his Son is sent What to do Not only to treat with us not only to borrow a Tongue to speak to us but to take a Body to die for us to be substituted in our room and stead 4. It informs us of the great condescention of Christ that he submitted to be sent Psal. 40.7 8. Then said I Lo I come in the Volume of the Book it is written of me I delight to do thy Will O my God yea thy Law is within my Heart He was ready when God would send him like a Servant ready to be dispatched upon his Errand That Christ would be sent that he would take our Nature not while it was innocent but when it was guilty liable to the Wrath of God when all Mankind were proclaimed Traytors and Out-Laws and whoever partaked of our Nature was to partake of our Sorrow yet then was Christ sent he came in the similitude of sinful Flesh Rom. 8.3 Christ did not partake of the infection of our Nature he was not a Sinner by being born of our Stock the Infection was stopped by the Holy Ghost but he took our Nature when it was sinful tainted with Sin and in this Message and Errand he laid aside his Majesty and by an unspeakable dispensation he abstains from the full use and exercise of the Godhead not from Godhead it self Therefore he prays John 17.5 And now O Father glorify thou me with thine own self with the Glory which I had with thee before the World was He begs for his Glory again which he had laid aside for a while It cannot be meant of the Divine Nature for to that nothing can be given it cannot be meant of Humane Nature because that is not capable of the Glory which Christ had before the World was the meaning is he desires to be restored to the full use of the Godhead from which he had abstained by an unspeakable Dispensation a long time and by the interposition of his Humane Nature the Glory of the Godhead was as it were eclipsed as a Candle in a Dark Lanthorn and therefore he desires that the Vail might be taken away and he might return again to the full use of the Godhead having done his Work It is irksome to us to go back a few degrees in Pomp and Pleasure even upon just and convenient Reasons but how did Christ condescend and stoop when he was thus sent into the World by God for our sakes 5. Here is some ground of Comfort to them that believe you may offer to God a Mediator of his own chusing one that was authorized by himself When you plead with God you may say Lord thou hast sent thy Son Or when you plead with your own Hearts you may urge thâ—m with this God sent him to be helpful to my Soul These things may be observed from the first thing the Mission of Christ. SERMON XXXI JOHN XVII 18 As thou hast sent me into the World even so have I also sent them into the World Secondly I Come to the Mission of the Apostles So have I sent them into the World as thou hast sent me The words intimate a comparison between God's sending of Christ into the World and Christ's sending the Apostles into the World But how doth the Comparison hold good Christ was sent to Redeem they to Preach the Apostles were no Redeemers Christ was sent not only as a Prophet but as a Priest as we have seen before And again for the manner Christ was sent by being Incarnate God-Man in one Person he must be Man if sent but they were Men and therefore there is a difference Christ was sent as the Supream Officer of the Church as God with Original Authority they as Ministers and Servants Christ could teach immediatly outwardly by his Word inwardly by his Spirit they only outwardly How then could it be said As thou hast sent me into the World so have I sent them into the World I Answer There is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Likeness but not an Equality As the Union of the Apostles is compared with the Unity of the Trinity so the Mission of the Apostles with the Mission of Christ. The Similitude holdeth in several Things they were Authorized Ministers and Officers of the Church as Christ was Christ was authorized by
words to the High Priest the Son of Man shall come in his Glory Now saith Christ I will not defer thy Desires so long Heavenly Joys attend thy Soul And others seek to evade it by the word Paradise it is a Persick word but used by the Hebrews for Gardens and Orchards and by allusion for Heavenly Joys the Allusion is not only to the delights of an ordinary Garden but Eden or that Garden in which Adam was placed in Innocency The Fathers fancied secreta animarum receptacula beatas sedes But it is put for Heaven it self in other places 2 Cor. 12.2 He was caught up into the third Heaven which he presently calls Paradise Vers. 4. So that presently Souls upon their departure out of the Body are immediatly with Christ. Thus it is said Luke 16.22 The Beggar died and was carried by the Angels into Abraham 's Bosom presently in the twinkling of an Eye or the forming of a Thought Which is a great Comfort to us when we come to die in a moment Angels will bring you to Christ and Christ to God The Agonies of Death are terrible but there are Joys just ready and as soon as the Soul is loosed from the Prison of the Body you enter into your Eternal Rest it flieth hence to Christ to be there where he is To be short certainly Men enter upon their final State presently as soon as they die 2 Pet. 3.19 He went and preached to the Spirits in Prison compare it with Heb. 12.24 To the Spirits of Just Men made perfect How can Souls be perfect if they lie only in a dull Sleep without any Light Life Joy or Delight or Act of Love to God We see the very present refreshments of Sleep are a burden to the Saints because they rob us of so much Time cheat us of half our Lives 2. Compleatly at the Resurrection Believers consist of Body as well as Soul Now it is said that they may be there that is their whole Self shall be there where Christ is And so it proveth the Resurrection and the Translation of our glorified Bodies into Heaven So our Lord sheweth that our being there where he is shall compleatly be after his second coming John 14.3 And if I go and prepare a Place for you I will come again and receive you to my self that where I am there ye may be also Christ and we that are one cannot always live asunder if he have any Glory we must have part of it and therefore he will come again and take us to himself that as Coheirs we may live upon the same Happiness Rom. 8.17 And if Children then Heirs Heirs of God and joint Heirs with Christ if so be that we suffer with him that we may be also glorified together As Joseph brought his Brethren to Pharaoh he bringeth us to God As he took part with us in Nature so he will have us take part with him in Glory Now the Happiness of it will appear 1. By the Place the third Heaven or Paradise as there was the Outward Court the Holy Place and the Holy of Holies The spangled Firmament is but the Outside and Pavement of that House where Christ and the Saints met When we look upon the aspectable Heavens we may cry out as David in his Night-Meditation Psal. 8.4 Lord what is Man that thou art mindful of him and the Son of Man that thou visitest him The Church is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Portal as one saith and entrance into Heaven If the visible Heavens so affect us how glorious is it within 2. The Manner of bringing us thither I will come again and receive you to my self John 14.3 Christ will not send for us but come in Person to fetch us in state which will make our access to Heaven the more glorious Christ will come to lead his Flock into their Everlasting Fold to present his Bride to God decked and apparalled with Glory How glorious a sight will it be to see Christ and all his Troops following him with their Crowns upon their Heads to see the triumphant entrance into those Everlasting Habitations and to hear the Applauses of the Angels Psal. 24.7 8. Lift up your Heads O ye Gates and be ye lift up you Everlasting Doors and the King of Glory shall come in Who is this King of Glory the Lord strong and mighty the Lord mighty in Battel That was a private and a personal entry at his Ascension but now it shall be publick and glorious now Death the last Enemy is destroyed then he is the Lord mighty in Battel indeed 3. Our perpetual Fellowship with Christ in the Presence and Glory of his Kingdom Pray mark there is a Presence and that is much that we are called to Heaven as Witnesses of Christ's Glory The Queen of Sheba said of Solomon 1 Kings 10.8 Happy are thy Men happy are these thy Servants which stand continually before thee and that hear thy Wisdom They that stand before the Lord and see his Glory are much more happy Zacheus pressed to see him the Wise Men came from the East to see him It is our burden in the World that the Clouds interpose between us and Christ that there is a great Gulph between us and him which cannot be passed but by Death that God is at a distance that our Enemies often ask us Where is your God Now we shall be happy when we shall be in his Arms when we can say Here he is when our Redeemer is ever before our Eyes Job 19.26 to remember us of the Grace purchased for us and we are as near as we can desire Now we dwell in his Family David envied the Swallows that had their residence in the Temple One day spent in thy Courts is better than a thousand spent elsewhere Psal. 84.10 Then we shall always be about his Throne and we shall for ever feed our Eyes with this Glorious Spectacle Jesus Christ his Body shall be in a certain Place where all shall behold it The three Children walked comfortably in the fiery Furnace because there was a fourth there the Son of God Dan. 3.25 Lo I see four Men loose walking in the midst of the Fire and the form of the fourth is like the Son of God Again this Presence maketh way for Enjoiment It is not a naked sight and speculation we are in the same state and condition with Christ Rom. 8.17 Heirs of God and joint-Heirs with Jesus Christ. We shall be like him Servants may stand in the presence of Princes but they do not make their Followers Fellows and Consorts with them in the same Glory Solomon could only shew his Glory to the Queen of Sheba but Christ giveth it us to be enjoyed And all this is perpetual and without change and interruption 1 Thess. 4.17 We shall be for ever with the Lord. We are then above Fears no more Eclipses of God's Face no more trouble because of God's absence Here we complain
are fully satisfied It is Fruition maketh us happy We can only speak of it in general Terms the filling up of the Soul with God and of the Glory that shall be revealed in us Rom. 8.18 We are in God and God in us as Fire in Iron that is red hot it seemeth all on fire Thus can we prattle a little and darken Counsel with words Secondly Backward again Fruition maketh way for Delight We enjoy God to the full therefore we delight in him We are bidden to rejoice in our Pilgrimage Phil. 4.4 Rejoice in the Lord always and again I say Rejoice God hath made our Work a part of our Wages to train us up by degrees But now when we come to Heaven we enter into our Master's Joy It is our only Work in Heaven painful Affections have no more use And Joy maketh way for Love these mutual Endearments pass between God and us to increase Love We delight in God therefore we are never weary of him And Love maketh way for Likeness and Light for Likeness eadem velle nolle There is the most perfect Imitation and Resemblance of God because the most perfect Love And for Light there is Light in this Fire blunt Iron if it be made red hot pierceth deeper than a sharp Tool we have but one Object And Likeness maketh way for Knowledg Mat. 5.8 Blessed are the pure in Heart for they shall see God A dusky Glass doth not give a perfect Representation Ignorance is the Fruit of Sin Man never knew less than since he tasted of the Tree of Knowledg Holiness clarifies the Eye We shall be like him for we shall see him as he is 1 John 3.2 There is little proportion between God and Men and therefore we do not know him when we are conformed to God we are in a greater capacity to understand his Nature And then Light or Mental Sight maketh way for Ocular Sight that we may look upon Christ. It is a sweet Emploiment to see the Brightness of the Father's Glory in Christ's Face there is God best to be seen at the Rebound and by Reflection It is a delightful Spectacle Vse 1. To ravish your Hearts with the Contemplation of this Happiness O what an affective Sight is Christ's Glory 1. The Sight it self is a Privilege 2. That we shall be able to see it with Comfort 1. The Sight it self is a Privilege Abraham had a sight of his Incarnation when it was a thing long after to come and it filled him with Joy John 8.56 Your Father Abraham rejoiced to see my Day and he saw it and was glad Simeon saw him when he was a Child and then said Now it is enough Luke 2.29 30. Now Lord lettest thou thy Servant depart in peace according to thy Word For mine Eyes have seen thy Salvation Zacheus climbed up into a Tree to see him when he was grown up Luke 19.4 yet then he went up and down as the Carpenter's Son Many saw Christ in Person that had no benefit by him So to see him by Faith and Spiritual Illumination fills the Soul with Joy 1 Pet. 1.8 Whom having not seen we love in whom tho now ye see him not yet believing ye rejoice with Joy unspeakable and full of Glory To know Christ by hear-say is lovely and glorious but now what will it be to see Christ in the midst of Angels and Blessed Saints Face to Face he is another manner of Christ than ever we thought him to be It is ravishing to behold him in Ordinances Feasts are poor things to be spoken of to that but yet there is a Vail upon his Glory O that there should be such a glorious Spectacle provided for us It is God's own Blessedness to see himself and enjoy himself 2. That we are able to behold it and that with Comfort That we are able to behold it The World is a dark Place and we are weak Creatures our Eyes now are like the Eyes of an Owl before the Sun we cannot take in a full Representation of his Greatness nor bear the Lustre of his Majesty God is sometimes represented as dwelling in Light to show the Lustre of his Majesty 1 Tim. 6.16 Who only hath Immortality dwelling in the Light which no Man can approach unto And sometimes as dwelling in Darkness as noting the weakness of our Apprehensions Psal. 18.11 He made Darkness his secret Place his Pavillion round about him were dark Waters and thick Clouds of the Sky We are dark Creatures and can but guess all is Mystery and Riddle to us The Children of Israel cried out We cannot see God and live Deut. 5.25 Now therefore why should we die for this great Fire will consume us If we hear the Voice of the Lord our God any more then we shall die God is fain to dwell in the Heavens and fix his Throne there his Glory would drive us to our Wits end the very Happiness of Heaven would not be a Mercy upon Earth And then that we may behold it with Comfort God in Christ is not formidable Wicked Men shall see Christ but they shall see him as a Judg but saith Job with these Eyes shall I see my Redeemer Job 19.25 26 27. I know that my Redeemer liveth and that he shall stand at the latter day upon the Earth And tho after my Skin Worms destroy this Body yet in my Flesh shall I see God Whom mine Eyes shall behold and not another Every Time we look upon Christ we have the liveliest and sweetest sense of God's Love it bringeth to remembrance his Passion and Sufferings Wicked Men shall see him as a Judg to their Terror as Joseph's Brethren were ashamed to look on him they cannot hold up their guilty Heads But we come to behold our best and beloved Friend to see him that laid down his Life for us John 15.13 Greater Love than this hath no Man that a Man lay down his Life for his Friend To see such a Friend will be comfortable Vse 2. Strive to get an Interest in so great a Priviledge Who are those that shall have an Interest in it 1. They that are careful to serve Christ here John 12.26 If any Man serve me let him follow me and where I am there also shall my Servant be His Servants shall serve him and they shall see his Face c. Rev. 22.3 4. Those that have suffered with him and sighed with him that have owned him now an hidden Christ shall have the honour to behold him a glorious Christ they that incourage themselves with these Hopes One day I shall see Christ Psal. 27.13 I had fainted unless I had believed to see the Goodness of the Lord in the 〈◊〉 of the Living The true Land of the Living is Heaven the World is but the Valley of the Dead or the place of Mortality The Queen of Sheba took a long Journey to behold the Glory of Solomon which yet was but a temporal fading and earthly Glory
very first Fruits of the Spirit and he gives it as a Pledg of more Grace to follow That the Love wherewith thou hast loved me may be in them and I in them In the whole Verse Christ sheweth what he had done what he would do and with what Aim His End was two-fold to make way for Application of God's Love and his own Presence as a Vital Principle in their Hearts God's Love and Union with Himself I shall speak now of the first Whence Observe That one great End why God's Name is manifested in the Gospel is that his Love may be in us I. I shall inquire What it is to have his Love in us I shall give you several Observations upon the Phrase 1. Observe That the Love c. He doth not say that they may have Pardon Sanctification or Grace or Comfort in them but Love in them Obs. God's Love in Christ is the ground of all other Favours and Graces whatsoever The Spring of all is Love and the Conveyance is by Union which containeth two Truths 1. That all the Goodness that is in us cometh from the Love of God in Christ. We are loved into Holiness loved into Pardon loved into Grace Isa. 38.17 Thou hast in love to my Soul delivered it from the Pit of Corruption or thou hast loved me from the Pit He loved his Church and sanctified it Ephes. 5.25 26. Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word Rev. 1.5 To him that loved us and washed us from our Sins in his own Blood Our Holiness is not the Cause of Love but the Fruit and Effect of it There can be no other Reason for any thing we receive So 2 Thess. 2.16 Now our Lord Jesus Christ himself and God even our Father who hath loved us and hath given us everlasting Consolation and good Hope through Grace c. There was no other cause there could be no other cause not necessity of Nature moral Rule or any former Merit and Kindness Not necessity of Nature God hath always the same Love Not bound by any external Law and Rule Who can prescribe to him Not by any Merit or Debt because of the Eternity of his Love antecedent to all Acts of the Creature There should be no other Reason for the Honour and Majesty of God and our Comfort 2. That we have not only the Blessings and Benefits but the Love it self 1 John 3.1 Behold what manner of Love is this that the Father hath bestowed upon us that we should be called the Sons of God! not shewed us but bestowed upon us We have Blessings from his Heart as well as his Hand by his Blessings in us his Love is in us we may gather thence that we are beloved of God and no Benefit is to be valued unless God's Love be in it What good will the possession of all things do us if we have not God himself The Love is more to be valued than the Gift whatever it be God giveth this Love to none but special Friends he giveth his outward Love to Enemies He accepteth not our Duties unless our Hearts be in them and our Love be in them so we should not be satisfied till we can see Love in the Blessings that we receive from God that they come from his Heart as well as his Hand There are Chastisements in Love and Blessings given in Anger salted with a Curse 2. Observe That the Love wherewith thou hast loved me may be in them He had before said Thou hast loved them as thou hast loved me now let this Love be in them The Love of God is sometimes said to be in Christ sometimes in us Sometimes in Christ Rom. 8.39 Nor height nor depth nor any other Creature shall be able to separate us from the Love of God which is in Christ Jesus our Lord. Sometimes in us 1 John 4.9 In this was manifested the Love of Christ towards us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that God sent his only begotten Son into the World that we might live through him We are the Objects and Christ is the Ground To make it sure it is in Christ and to make it sweet and comfortable it is in us God doth not love us in our selves out of Christ there would be no ground and reason for his Love but in Christ and there is an eternal Cause and Reason why he should love us 3. Observe There is a Love of God towards us and a Love of God in us So Zanchy citing this Text. His Love erga nos towards us is from all Eternity his Love in nobis in us is in time These differ there was a Love of God towards us so he loved us in Christ before the Foundation of the World tho we knew it not felt it not But now this Love beginneth to be in us when we receive the Effects of it and God breaketh open the Sealed Fountain 1 John 4.16 And we have known and believed the Love that God hath to us And therefore it must be distinguished God's Love from Everlasting was in Purpose and Decree not actual Rom. 9.11 That the purpose of God according to Election might stand So Ephes. 1.11 Being predestinated according to the purpose of him that worketh all things after the Counsel of his Will We are loved from Eternity but not justified from Eternity Certainly the Elect are in a different condition before and after Calling 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God Secret Things belong to God but revealed Things to us Whatever Thoughts God hath towards us yet we know it not till his Love be in us We are to judg of our Estates according to the Law It is true God is resolved not to prosecute his right against a Sinner that is Elect but he is not actually acquitted from the Sentence of the Law till he actually believeth We are not qualified to receive a legal discharge from the condemnation of the Law till we be actually in Christ Rom. 8.1 There is no condemnation to them that are in Christ Jesus And whatever God's Purposes may be towards us we cannot but look upon our selves as under a Sentence of Condemnation and Children of Wrath Eph. 2.3 that is the misery of our present Estate Before we know God as a Father in Chris◠the Love of God is towards us but not in us 4. Observe again God's Love is in us two ways in the Effects and in the Sense and Feeling These must be also distinguished for God's Love may be in us in regard of the Effects when it is not in us in regard of Sense and Feeling It is in us in the Effects of it at Conversion as soon as we begin to live in Christ. Where Christ liveth and dwelleth in us by Faith the
renewed ones This Argument seemeth to be urged 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 but with the precious blood of Christ c. If there be a liberty purchased and bought at so dear a rate and then proclaimed and we will not accept it it is a plain slighting the benefit we have by Christ. 5. The sins of Christians who profess a Communion with his Death are more criminal and scandalous than the sins of Heathens They never heard of the Son of God that came to redeem them from their vain conversations at so high a rate as his own precious Blood They never were called solemnly to vow integrity of life and conversation as a service due to that Redeemer as is done by Christians in Baptism All this we believe and this some have done and yet disobeyed our Masters will Heathens had no expectation of any gracious immortal reward feared no dreadful Doom nor Sentence after death We are hedged in within the compass of our duty both on the right hand the left on the right hand with the hopes of a most blessed everlasting estate on the left with the fears of an endless and never dying death all which are included in our Baptism and so if all be not mockery our old man is crucified with Christ. 6. A Christians living in sin is a greater injury to Christ than the Persecution of the Jews that crucified him because we daily and hourly do that which is more against his holy Will The rule for measuring the greatness of our personal injury and wrong is the opposition which the act includeth to the will and liking of the Party who is displeased and wronged Well then which is most displeasing to Christ his dying for sin or our living in sin Surely his dying for sin as an act of obedience to his Father or love to us was very pleasing to Christ Psal. 40.8 I delight to do thy will O my God yea thy law is within my heart He is more willing to suffer Death for us than to suffer us to live and dye in our sins You will say that is not the case we speak of not the submission of Christ but the Jews act But this will not lessen the Argument if we compare the Jews act with our disobedience that was against his Humane Life this is against his Office Now as Christ preferred his Office above his humane and natural Life so those that neglect his Office or contradict his Office are more offensive to him than those who did wrong to his natural Life Therefore those that profess Christianity and yet live in their sins do more wrong to him than Judas or Annas and Caiaphas or any that had an hand in his Death meerly as such They did wrong to Christ indeed as Cain did to Abel when he took away the life of his innocent Brother and these personal wrongs are more unpleasing to his holy Will as the Son of God than unto the affections of his humane Nature as the Son of David as sins against God more than as injuries against a man But for us who pretend to adore and worship him our crime is the more horrid because we build those things again which he came to destroy and so evacuate the fruit of his Sufferings and make his Office of no effect and thereby take part with the Devil the World and the Flesh against him 2. As it is a great incouragement as Christs Death was the Merit and Price by which Grace sufficient was purchased to mortifie and subdue our Old man The work of Mortification is carried on in the hearts of Gods people by the Spirit and the Spirit is also purchased by the Death of Christ Tit. 3.5 6. According to his mercy he saved us by the washing 〈◊〉 regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour Gal. 3.14 That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith The Spirit worketh as Christs Spirit that he might be glorified by the full extent of his Merit and in the use of means we may comfortably expect the virtue of Christ crucified We are not obliged only but inabled and are convinced of faulty laziness and despondency if we do not resist sin it is a sign we affect our slavery It is not want of power but of will Vse 1. It informeth us that Christianity is the only true Doctrine that teacheth us the right way of mortifying sin Haman refeained himself Hest. 5.10 Moral instructions cannot reach the root of this woful disease So dark are our minds so bad our hearts so strong our lusts so many are our temptations but the Doctrine Example Merit and Spirit of the Lord Jesus will do the work Vse 2. Direction Let us often and seriously consider the Death of Christ and the great condescension of the Son of God who came and suffered in our Nature an accursed Death to finish transgression and make an end of sin As the Leper was cleansed by the blood of the slain Sparrow dropped into running water Lev. 14.5 6. This signifies the cleansing of us sinners by Christ who as the Bird that was killed was put to death in the flesh but as the living Bird was quickened by the Spirit 1 Pet. 3.18 And 2 Cor. 13.4 He was crucified through weakness yet he liveth by the power of God The dropping the blood of the slain Sparrow into running water representeth Christ who came by water and by blood 1 Joh. 5.6 Blood noteth Christs Satisfaction running Water the Spirit Joh. 4.24 The water that I shall give him shall be in him a well of water springing up into everlasting life Joh. 7.38 He that believeth on me out of his belly shall flow rivers of living water The living Bird was to be dipped in the blood and water and then to be let go in the open field up to Heaven Levit. 14.8 The scaping of the Bird noteth the Resurrection of Christ his flying in the open field with bloody wings in the face of Heaven his Intercession or Representation of his Merit to God and herein is all our confidence Vse 3. Caution Let us not serve sin 1. See you be dispossessed of every evil Habit and Frame Many profess obedience to God but still retain the yoke of sin as Israel delivered out of the house of Bondage returned in their hearts wishing themselves there again Acts 7.39 The league between them and their lusts is not fully dissolved so that though they forsake many sins yet not all their sins they keep some beloved sin Psal. 18.23 I was also upright before him and I kept my self from mine iniquity Herod would not part with his Herodias so they return like the dog to his vomit 2. See you resist actual Temptations God calleth to
of bonds and tyes to obey God they were not under the Law Thirdly The Doctrine of Perseverance as if they might do what they list the Covenant of Grace would secure their interest and whether they watched or strived yea or no sin should not have dominion over them All these are rejected as unreasonable Conclusions What then shall we sin because we are not under the Law but under Grace God forbid In the words we have 1. An Interrogation to excite us to regard what Conclusions we draw from Christian Priviledges What then that is What do we conclude thence 2. A faulty Inference or Conclusion is mentioned Shall we sin because we are not under the Law but under Grace Where first 1. The Inference it self Shall we sin that is let us continue in sin or serve sin or not strive against sin 2. The Ground whence it is inferred 1. From the Evangelical state negatively proposed Because we are not under the Law as if we were exempted from the Rule of the Law because we are exempted from the Rigour of it 2. From the Evangelical state positively proposed But under Grace 1. The Grace of Justification we may indulge sin since the Gospel offereth a Pardon or freedom from Condemnation 2. The Grace of Sanctification by the Spirit God will maintain our Right though we mind it not and so we turn the Grace of God into loosness or laziness 3. The Brand upon this Conclusion or his Abhorrence specified it is not only unreasonable but impious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 far be it from Believers thus to conclude 1. Because the Conclusion is unreasonable being a distortion of true Doctrine or of the Grace of the Gospel 2. It is ungrateful what be more licentious for Gods Grace it is the most abherred use of Gods mercy that is imaginable Doctrine That it is a manifest abuse of the new Covenant so much as to imagine that it countenanceth any licentiousness or liberty in sin I shall 1. prove it by two Arguments First From the design or end of God in setting up this new Transaction with Mankind Secondly From the Tenor and Constitution of it 2. Shall vindicate those Doctrines of free Grace which may most seem to occasion such thoughts in the hearts of men 1. From the design of God in setting up this new Covenant which was to recover lapsed Man from the Devil and the World unto himself that he might not wholly lose the Glory of his Creation which appeareth by manifold expressions in Scripture Luke 19.10 The Son of man is come to seek and save that which was lost Now we were lost first to God as Luke 15. the lost groat was lost to the Possessor the lost sheep was lost to the Owner the lost son lost to the Father these two last Parables shew that they were also lost to themselves but that is but a consequent the primary sense is they were lost to God and therefore Christ came to recover them to his obedience But to leave Parables it is said expresly Rev. 5.9 Thou hast redeemed us to God by thy blood that we might not only be admitted into his friendship and favour but fitted for his service and that he might bring us to God 1 Pet. 3.18 by which is meant not only to reconcile us unto God but bring us into a state of subjection and obedience to him Christ is set up as a Mediator and Lord of the new Creation to the glory of God the Father Phil. 2.11 That every tongue might confess that Jesus Christ is Lord to the glory of God the Father that his interest in his Creatures might be secured And the Kingdom of the Mediator is subordinate to the Kingdom of God all the Authority and Power which Christ hath as Mediator to enact Laws and make a new Covenant is to bring men back again to the obedience of God upon more comfortable terms Our subjection to him is not vacated or made void or only reserved but established on more comfortable terms as we have Grace given us for the pardon of failings and the effectual help of his Spirit to incline us to obedience 2. From the Tenor and Constitution of it As to the Precepts it begins with Faith and Repentance and is carried on in the way of new Obedience or Holiness None are admitted to the first Priviledges but those that repent Upon Mary's Repentance Christ said Her sins which are many are forgiven her Luke 7.47 Him hath God exalted to be a Prince and a Saviour to give repentance to Israel and forgiveness of sins Acts 5.31 Now Repentance is a serious fixed purpose of returning to the obedience we owe to God And the last Priviledge Eternal Glory we have it not without Holiness Mat. 5.8 Blessed are the pure in heart for they shall see God Heb. 12.14 Follow peace and holiness without which no man shall see the Lord. All the intermediate Priviledges do expresly require or imply Holiness Psal. 84.11 For the Lord God is a sun and a shield the Lord will give grace and glory and no good thing will be withhold from that walk uprightly So that from first to last it is an Holy Covenant as it is called Luke 1.72 Yea it is holy not only with respect to what it requireth but with respect to what it promiseth it promiseth the Holy Spirit to sanctifie us Acts 2.38 Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost Ezek. 36.25 Then will I sprinkle clean water upon you and you shall be clean and from all your idols will I cleanse you 1 Cor. 6.11 Such were some of you but ye are washed but ye are justified but ye are sanctified in the Name of the Lord Jesus and by the Spirit of our God And the Heaven of Heavens is Perfection of Holiness 1 Joh. 3.2 3. Beloved now are we the sons of God but it doth not yet appear what we shall be but this we know that when he shall appear we shall be like him for we shall see him as he is And he that hath this hope purifieth himself as he is pure Eph. 5.27 That he might present it the Church to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Once more the aim of it is to promote Holiness 2 Pet. 1.4 Whereby are given unto us exceeding great and precious promises that by these ye might be partakers of the Divine Nature 2 Cor. 7.1 Having these promises dearly beloved let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God Luke 1.75 That we might serve him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear that is the great Priviledge of the new Covenant in holiness and righteousness before him all the days of our lives In short the Covenant dealeth only with an holy
2 Cor. 6.1 We then as workers together with him beseech you that you receive not the grace of God in vain We frustrate the Method of God when we suffer the Gospel to be cast away upon us but to receive subjective Grace in vain is worse as this is a closer Application as a Power put into our hearts and we make the choicest gifts of the Spirit idle and unuseful Vse Is to perswade us to make our new Obedience more clear and explicite 1. By manifesting the Change 2 Cor. 5.17 If any man be in Christ he is a new creature old things are passed away behold all things are become new 2. By out Growth and Increase 1 Thess. 4.1 Furthermore then we beseech you Brethren and exhort you by the Lord Jesus Christ that as ye have received of us how ye ought to walk and to please God so ye would abound more and more 3. By exceeding in a course of Holiness as ye did before in Sin 1 Cor. 15.10 I laboured more abundantly than they all Reasons 1. It is not an indifferent thing whether ye be eminent in Obedience yea or no. God maketh a great matter of it as appeareth by his strict injunctions Psal. 119.4 Thou hast commanded us to keep thy precepts diligently By his ample Promises Deut. 11.26 27 28 29. Behold I set before you this day a blessing and a curse a blessing if you keep the commandments of the Lord your God which I command you this day By his Punishment of the Disobedient 2 Thess. 1.8 9. To take vengeance on them that know not God and obey not the Gospel of our Lord Jesus Christ who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power By the Example of Christ Heb. 5.8 9. Though he were a Son yet learned he obedience by the things which he suffered And being made perfect he became the Author of eternal Salvation to all them that obey him You have gained a great point when you are perswaded of this 2. That the Government of God is not for the Rulers benefit but the Subjects welfare It is as the Physicians Prescriptions the Pilots Steerage to direct us to our Happiness the Parents Education Deut. 5.29 O that there were such an heart in them that they would fear me and keep all my commandments always that it might be well with them and with their children for ever 3. That after Grace received there is still the weakness of our flesh The Mind in part is blind and ignorant in the corrupt Will there is a back biass Passions are turbulent Temptations of Sense and Appetite are incessant and powerful therefore watchfulness and caution are not unnecessary the Heart is very treacherous 4. The Honour of Grace is much concerned in our activity and zeal for the new Creature is formed for somewhat Eph. 2.10 We are the workmanship of God created in Christ Jesus unto good works which God hath before ordained that we should walk in them SERMON XX. ROM VI. 20 For when ye were the servants of sin ye were free from righteousness IN this Verse the Apostle rendreth a Reason why they should add to Righteousness Holiness as they had before added Iniquity unto Iniquity because Righteousness had no whit of their service then therefore sin should not have any jot of their service now they had devoted themselves to God He layeth before them the wretchedness of their carnal Estate in two Notions 1. They were Slaves to Sin 2. Strangers to Righteousness This latter he expresseth by this Phrase Free from righteousness 1. What it signifieth 2. Why used here 1. What it signifieth A man may be said to be free from Righteousness two ways First De Jure so no man is or can be free from Righteousness for every Creature is under a Law and an Obligation of Duty to God Saul proclaimed That whosoever would encounter Goliah his house should be free in Israel 1 Sam. 15.25 meaning not a total exemption from Obedience but have certain Regalities bestowed on his Family a Subject remaining a Subject cannot be altogether freed from Duty to his Prince Now Man being Gods Creature is also his Subject and therefore of Right â—e neither is nor can be free from Righteousness Secondly De Facto they carried themselves as if they were free never busied themselves with thoughts of God nor regarded to walk holily before him 2. Why it is put here to shew we must not divide our Service but abstain as strictly from sin as we did before from all good you must serve Righteousness as before you served Sin When you were under Sins yoke Righteousness had no power over you and now you are under Christs yoke the power of sin must at least be considerately weakened Doctrine Those who become Servants of God should be as free from Sin as before they were from Righteousness 1. I suppose that there is a Liberty which is a Perfection of Humane Nature and a Liberty which is a Defection from God That Liberty which is a Perfection is to be willing and ready to perform our Duty to God Psal. 119.45 I will walk at liberty for I seek thy precepts that Liberty which is a Defection or a Revolt from God is properly Licentiousness rather than Liberty and that is a desire to live as we list to be free from the bonds of Duty Psal. 2.3 Let us break their bands asunder and cast away their cords from us 2. They that most labour for this carnal Liberty are the most wretched Servants of Sin because they are overcome and led Captive by it and wholly give up themselves to obey sin so 2 Pet. 2.19 Whilst they promise themselves liberty they themselves are the servants of corruption The flesh seeketh its peace and quietness which it cannot injoy but by giving it self over to its lusts and so they are pleased with this servile condition and remain in this Bondage though it be the worst of all 3. That the Servants of Sin or those who are under the yoke of sin carry it as if they were free from Righteousness that is to say either by way of Neglect or by way of Resistance First By way of Neglect they made no Conscience did not so much as think what was holy and pleasing to God as some go on carelesly not considering what they do nor whereunto it will tend These are said to despise their ways Prov. 19.16 He that keepeth the commandment keepeth his own soul but he that despiseth his ways shall die Some care not how they live but are carried on by their own blind lusts Righteousness or a Conscience of their Duty hath no power over them they do not consider of their actions much less take care to mend their course Secondly By way of Opposition and Resistance for they are said to be free from Righteousness that are opposite and averse from it as the carnal mind is enmity to the
so outgrow all feelings of Conscience 2. To stir up in the People of God this holy shame by reason of sin past and present It is a great help to the spiritual Life for when we make light of sin we are in danger of being overcome by it Therefore rouse up your selves Is the offending of the eternal God a slight thing Surely God doth not make his Laws for nought nor doth he make such a stir by his Word and Providence against a tame and harmless thing nor threaten men to Hell for small indifferent matters neither needed Christ to have dyed and done all that he hath done to cure a small and little disease More particularly 1. Sin is the Creatures Rebellion and Disobedience to the Law of the absolutely universal Soveraign 1 Joh. 3.4 Whosoever committeth sin transgresseth the Law for sin is the transgression of the Law 2. The Deformity of the noblest Creature upon earth Rom. 3.23 For all have sinned and come short of the glory of God 3. A stain so deep that nothing could wash it away but the Blood of Christ Rev. 1.5 6. To him that loved us and washed our sins with his own blood c. 4. It hath yielded a flood that drowned the World of Sinners yet it did not wash away their sins 2 Pet. 2.9 Bringing in the flood upon the world of the ungodly 5. Hell it self can never do it nor purge out the malignity of it therefore it hath no end Mark 9.44 Where their worm dieth not and the fire is not quenched 6. God himself doth loath the Creature for sin and nothing else but sin Zech. 11.8 Three shepherds also I cut off in one month and my soul loathed them Deut. 32.19 When the Lord saw it he abhorred them because of the provoking of his sons and of his daughters Psal. 78.59 When God saw this he was wroth and greatly abhorred Israel II. As it sets forth the evil and the odiousness of Sin shame dogs Sin at the heels Doctrine That Sin is really the matter of Shame 1. It is so for the present it will make you loathsom to your selves infamous to others odious to God 1. Loathsom to our selves therefore a wicked man dareth not to converse with his own Heart but doth what he can to fly from himself to divert his thoughts from the sight of his own Soul or the view of his own natural face in the Glass of the Word Joh. 3.20 Every one that doth evil hateth the light neither cometh he to the light lest his deeds should be reproved There is a secret bosom-witness which they fear Job 27.6 My righteousness I hold fast and will not let it go my heart shall not reproach me so long as I live There needeth a great deal of do to bring a man and his Conscience together 2. Infamous to others he bringeth a blot upon himself Prov. 13.5 A righteous man hateth lying but a wicked man is loathsom and cometh to shame They are a disgrace to the Socieâ—y in which they live 2 Pet. 2.13 Spots are they and blemishes sporting themselves with their own deceivings while they feast with you Those that love sin in themselves hate it in another Tit. 3.3 We our selves also were sometimes foolish disobedient serving divers lusts and pleasures living in malice and envy hateful and hating one another 3. Odious to God Psal. 14.2 3. The Lord looked down from heaven upon the children of men to see if there were any that did understand and seek God They are all gone aside they are altogether become filthy there is none that doth good no not one and they are sensible of it and therefore grow shy of God 1 Joh. 3.20 21. 2. It will be much more so hereafter First At the Day of Judgment Shame is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fear of a just reproof and that chiefly from one in Authority most of all from the Judge of the World This is principally intended not shame of Face before men so much as shame of Conscience a lothness to come into Gods Presence Gen. 3.10 I was afraid or ashamed because I was naked and I hid my self There was Verecundia before an awful Bashfulness but not Pudor fear of Reproof and Blame that entred with sin much more when all things shall be opened and brought to light as at the great Day 1 Joh. 2.28 That we may have confidence and not be ashamed before him at his coming Wicked persons that are void of Righteousness and all Hypocrites that have been unfaithful and unthankful to him will then be ashamed Secondly In Hell Shame in the Damned is that troublous confounding sense of their lost Estate past Folly and evil Choice having now no hope of his Grace Dan. 12.2 Some shall arise to shame and everlasting contempt they shall be rejected by God as much as they now reject and disowne him Vse Well then let us walk more cautiously not return again to our wallowing in the mire lest we provide matter of grief and shame to our selves It is a Grace to be ashamed in a penitent manner but it is a sin to provide matter of shame anew The godly and wicked are both ashamed the one to get sin pardoned the other would have Conscience deadned the one to get sin mortified the other only to have ease within themselves though they wallow in sin and be not reconciled to God Gods Children are more watchful for the time to come but the other would only get rid of trouble Now if we cannot hope to prevail with the one we have great confidence the other will weigh his motive Will you once more render your selves odious to God a burden to your selves and live contrary to him whose Favour is your Life You have more to do with him than with all the World your happiness is to hold communion with him will you now you have eyes to see the odiousness of sin break through all the restraints which Light and Love lay upon you Thirdly The Apostles Argument is à damno it is harmful the end of sin is death The End may be taken for the Scope or for the Effect it is not scopus peccantis but finis peccati this is the issue it cometh unto we incur the penalty of eternal Death The Sinner hopeth for a better issue but the end of the work is Death it is finis operis though not operantis Doctrine If we continue in Sin we cannot expect other or better Fruit and Conclusion than eternal Death Now we find the Shame hereafter Death All that I shall say now shall be referred to these three Heads 1. It is terrible 2. It is just 3. It is certain 1. It is terrible if we consider the loss a separation from the blessed Presence of God the Disciples wept when Paul said Ye shall see my face no more O what will be our case and plight when God shall say Depart ye cursed ye shall see my face no more
will content and satisfie you as to your gracious state is such an high estimation of God and Christ and Grace as weaneth you and draweth off the heart from other things A dull approbation of that which is good will make no evidence nor a few good wishes nothing but such a strong bent as deadneth your affections to the World Gal. 6.14 God forbid that I should glory save in the cross of Jesus Christ by whom the world is crucified to me and I unto the world 3. This will be your Wisdom There is a false Wisdom and a true Wisdom James 3.15 This wisdom descendeth not from above but is earthly sensual devillish Ver. 17. But the wisdom that is from above is first pure then peaceable c. This is the true Wisdom to be wise for the Spirit I do the rather insist upon this because there is a Notion of Wisdom in the Word of the Text. Carnal men judg their own way wisest and the way of the godly to be meer folly 1 Cor. 2.14 The natural man receiveth not the things of the spirit of God for they are foolishness to him neither can he receive them because they are spiritually discerned The godly imploy themselves to get things spiritual and such as God's Honour is mainly concerned in and are not attended with an Income of worldly advantage but rather of loss and detriment But yet the end shall prove that they that thought themselves the only wise men and gainers have been meer fools and the greatest losers those others whom they looked upon as mad men are the wisest adventurers and the greatest gainers The issue will shew it Gal. 6.8 He that soweth to the flesh shall of the flesh reap corruption but he that soweth to the spirit shall of the spirit reap life everlasting Rom. 8.6 To be carnally minded is death but to be spiritually minded is life and peace 4. The Flesh is really our enemy yea our greatest enemy Therefore we should not indulge the Flesh but give up our selves to be ruled by the Spirit 1 Pet. 2.10 11. Take heed of fleshly lusts which war against the spirit That it is one of our enemies is clear by that Eph. 2.2 3. Wherein in time past ye walked according to the course of this world according to the prince of the power of the air the spirit that now ruleth in the children of disobedience among whom also we had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind and were by nature the chiâ—dren of wrath even as others There is the course of this World and the Prince of the power of the Air and our own Flesh. Corrupt Nature within us would make us vile enough without external incitements and suggestions tho there were never a Devil to tempt or evil Example to follow If the Devil should stand by and say nothing there is enough within us to put us upon all manner of evil tho there were no other irritation than God's Law Rom. 7.9 When the commandment came sin revived and I died Other enemies could do us no harm without our own Flesh. We are tempted to sin by Satan encouraged to sin by the example and custom of others inticed to sin by the baits and allurements of the World but inclined to sin by our own Flesh It is the Flesh that holdeth correspondence with Satan the Flesh that openeth the door to Temptations the Flesh that maketh our abode in the World so dangerous the Flesh that choaketh the good Seed that hindereth all our heavenly thoughts and maketh the Service of God so burdensome The Flesh is within us and maketh a part of our selves There is more imminent danger from a Plague in the body than from an enemy that waiteth in the streets to kill us If we would but keep our selves from our selves we should do well enough It is the Flesh that lulleth us asleep in carnal security that tainteth all our Actions and is so ready to betray us The Devil dealeth with us as Baalam by the Israelites all his Curses and Charms prevailed nothing till he found a means to destroy them by themselves to corrupt them by Whoredom and by Whoredom to draw them to Idolatry It is the Flesh that is the Domestical Enemy that dwelleth with us and in us and so maketh us a ready prey to Satan We carry it about with us wherever we go and so it is ready to do us mischief upon all occasions When we are about holy Duties it distracteth us with vain thoughts and taketh off our edg and makes us drowzy and dead-hearted and weary of God's Service When we are about our Gallings it is the Flesh that maketh us lazy and negligent and diverteth us by the proposals of sensual Objects or else to be so earnest in them that we have no time nor heart for God and Soul-Necessities When we are eating and drinking it is the Flesh that turneth our Table into a Snare and tempts us to glut our selves with carnal delights and to oppress our bodies when we should refresh them and strengthen them for God's Service In our Recreations it is the Flesh that maketh us inordinate in them and to forget our great Work and last End and so we are the more intangled in sin when we should be more fit to glorifie God It is the Flesh that being beaten out at one Door entreth by another and still assaults us afresh to our great spiritual prejudice And will you study how to please the Flesh that is so great an Enemy to your Souls That Flesh that resists all the motions of God's Spirit that cloggeth you in every Duty and draweth you off from the pursuit of everlasting Happiness 5. Consider how ill Christ will take it and what just cause you give him to withdraw when you prize the things of the Flesh before him and the comforts of the Spirit Must not the Lord Jesus take it exceeding unkindly that after all his love and the discoveries of his grace you should study to please his Competitor and your own Enemy Is his Grace and Glory worth no more than so and hath he deserved no better at your hands God spared not his own Son but gave him up to the death for us Rom. 8.32 Christ pleased not himself Rom. 15.3 There is nothing so answerable as some self-denial on our part The most genuine and natural influence from this Grace is That we should spare nothing please not our selves Titus 2.11 The grace of God that bringeth salvation hath appeared unto all men teaching us to deny ungodliness and worldly lusts Teaching us c. How By way of Precept no by way of Argument It perswadeth us to deny Ungodliness and Worldly Lusts. 6. Consider the more you indulge the Flesh the more it is an enemy and the more is your slavery and bondage increased and still you grow the more brutish forgetful of God and unapt for
of the spirit An Assent with wonder and astonishment because so much wisdom love and grace was discovered in it Eph. 3.17 18 19. 2. Consent must be often renewed to that covenant by which the spirit is dispensed often enter into a resolution to take God for your God for your Soveraign Lord your Portion and Happiness and Christ for your Redeemer and Saviour and the Holy Ghost for your Guide Sanctifier and Comforter Every solemn consent renewed doth both confirm you in the benefit of the spirit and bind you and excite you to the duties required by God in all these relations Your constant work is to love and seek after God as your happiness and Jesus Christ as your Saviour and the Spirit for your Guide and Direction 3. Dependance upon the love of God and the merits of Christ and the power of the spirit that you may use Christs appointed means with the more confidence That soul that thus sets its self to believe findeth a wonderful encrease of the spirit in this renewed exercise of faith assenting consenting and depending Rom. 15.13 The God of hope fill you with all joy and peace in believing that you may abound in hope through the power of the Holy ghost 2. Your Repentance must be renewed by a hearty grief for sin and resolutions and endeavours against it The more sin is made odious the more the spirit hath obtained his effect in you and the more heartily you study to please God in the work of love and obedience the more you are acquainted with the spirit and his quicknings the spirit and his comforts Acts 9.31 They walked in the fear of the Lord and the comforts of the Holy ghost His business is to make you holy the more you obey his motions and follow his directions the more he delighteth to dwell in your hearts 2. VSE is self-reflection Let me put that Question to you Acts 19.3 Have ye received the Holy ghost since ye believed Is the first great change wrought Are you called from darkness to light From sin to holiness Turned from Satan to God Are you made partakers of the divine nature 2 Pet. 1.4 The change must be perfected more and more by the spirit 2 Cor. 3.18 Beholding as in a glass the glory of the Lord we are changed into his image from glory to glory by the Spirit of the Lord. Do you obey his sanctifying motions Rom. 8.14 For as many as are led by the spirit of God are the Sons of God His motions all tend to quicken us to the heavenly life inclining our hearts to things above 2 Thes. 2.13 But we are bound to give thanks always to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth SERMON XIII ROM VIII 10 And if Christ be in you the body is dead because of sin and the spirit is life because of righteousness THE Text is manifestly a Prolepsis or a Preoccupation of a secret Objection against our Redemption by Christ If believers die as well as others how are they freed from death questionless Christ was sent into the world to abolish the misery brought in by Adams sin now death was the primary punishment of sin Gen. 2.17 In the day thou eatest thereof thou shalt surely die And this remaineth on believers The Apostle answereth in the words read 1. By supposition If Christ be in you That he might fix the priviledg on the Persons to whom it properly belongeth 2. By concession The body is dead because of sin 3. By correction And the spirit is life because of righteousness 1. The supposition sheweth that the comfort of the priviledg is drawn from the spiritual union which believers have with Christ if Christ be in you Secondly The concession granteth what must be granted that death befalleth believers their bodies return to the dust as others do But Thirdly the correction is that they are certain to live for ever with Christ both in body and soul and this upon a twofold ground first There is a life begun which shall not be quenched but perfected the spirit is life Secondly The ground and procuring cause is Christs righteousness Sin deprived them of the life of grace and forfeited the life of glory but here the righteousness of Christ hath purchased this life for us and the spirit applieth it to us Doct. That Christ in believers notwithstanding death is a sure pledg and earnest to them of eternal life both in body and soul. This Point will be best discussed with respect to the several clauses in the Text the supposition the concession the correction or contrary assertion 1. The supposition if Christ be in you Here I will prove to you that a true Christian is one that doth not only profess Christ but hath Christ in him 2 Cor. 13.5 Know ye not that Jesus Christ is in you except ye are reprobates that is senseless stupid wretches not accepted of God so Col. 1.27 Christ in you the hope of Glory Now Christ is in us two ways Objectively and Effectively Objectively as the object is in the faculty or the things we think of and love are in our hearts and minds so Christ is in us as he is apperehended and imbraced by faith and love so he is said Eph. 3.17 To dwell in our hearts by faith and again He that dwelleth in love dwelleth in God and God in him 1 John 4.18 Which is not to be understood of the acts only but the habitual temper and dispositions of our souls for else by the ceasing of the acts the union at least on our hearts would be broken off Secondly Effectively so Christ is in us by his spirit and gracious influence Now the effects of his spirit are first life he is become the principle of a new life in us Gal. 2.20 Christ liveth in me and the life that I live in the flesh I live by the faith of the Son of God Where he is he maketh us to live and we have another principle of our lives than our selves or our own natural or renewed spirit Secondly Likeness or renovation of our natures Gal. 4.19 Vntil Christ be formed in you The image of Christ is impressed on the soul 2 Cor. 5.17 If any man be in Christ he is a new creature 'T is all to the same effect our being in Christ or Christs being in us for both imply Union and the effect of it a near conformity to Christ in holiness Thirdly Strength by the continued influence of his grace to overcome temptations 1 John 4.4 Ye are of God little children and have overcome them because greater is he that is in you than he that is in the world The spirit keepeth a foot Gods interest in the soul against all the assaults of the Devil so for the variety of conditions we pass thorough Phil. 4.12 I know both how to be abased and how to abound
of the Gospel he urgeth this Argument 2 Tim 1.7 8. For we have not received the spirit of fear but the spirit of love and power and of a sound mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a poor cowardly dasterdly spirit mated or overcome with every difficulty but now a spirit confirmed in the love of God and the faith and hope of the Gospel is a fruit of power and fortitude the righteous is as bold as a Lion Pro. 28. 1. Dan. 3.17 18. If it be so our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thine hand O king but if not be it known unto thee O king that we will not serve thy gods nor worship the golden image which thou hast set up and Rom. 8.37 38. I am perswaded that neither life nor death nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth shall be able to separate us from the love of God which is in Christ Jesus our Lord. 3. It hindreth the readiness and chearfulness of our service and crippleth our endeavours The sloathful servant was affraid Luke 19.21 22. when we do not know whether we shall please or be accepted or no 't is a very discouraging thing and we drive on heavily when nothing appears to us but fear but love maketh a willing people 1 Joh. 5.3 For this is the love of God that we keep his commandments and his commandments are not grievous 4. It resisteth sin unwillingly we had rather let it alone than go about it the mortifying of lust is like the cutting off of an Arm with a rusty Saw rather let go any thing than sin but grace furnisheth us with the most powerful arguments For means 1. Cherish good thoughts of God the spirit of bondage is increased upon us by unreasonable fears and jealousies of God the Lord is good and doth good Psal. 119.68 his commands are not greivous Matt. 11.30 My yoke is easy and my burden is light The tryals sent us by him are not above measure nor beyond strength 1 Cor. 10.13 Who will not suffer you to be tempted above what you are able Nor his punishments above deserving Neh. 9.13 thou hast punished us less then than we deserved he is not hard to be pleased nor inexorable upon our infirmities Mal. 3.17 And I will spare them as a man spareth his own son that serveth him He is a rewarder of them that diligently seek him Heb. 11.6 2. Study the nature and constitution of the Gospel which maketh rich preparation of Grace Help and Comfort for you this is Gods Act of Oblivion which easeth you of your troubles for here God promiseth to blot out your transgressions and remember your sins no more this is a Sanctuary and Refuge for your distressed souls to fly unto when pursued by the laws curse the Charter of your hopes or the word of salvation which secureth you aginst the laws curse or the fears of the damnation of Hell the law is good as a rule of duty but the Gospel is glorious 2 Tim. 1.8 11. In short Your souls will never sit easie within you till you resolve not to seek for that in the law which is only to be found in the Gospel peace of Conscience and Reconciliation with God The law can only save the innocent but the Gospel pardoneth the penitent sinner Look not for that in self which is only to be found in Christ a perfect Righteousness and Merit to appease Gods Justice and propitiate him to us this is only by the Blood and Obedience of Christ never look for that on earth which is only to be had in Heaven which is exact and unspotted holiness Jude 21. Then we are presented faultless in his presence 3. An hearty and sincere love to God 1 John 4.18 There is no fear in love for perfect love casteth out fear because fear hath torment and he that feareth is not made perfect in love He speaketh not of a childlike Reverence of the Divine Majesty or a carefulness not to displease him but of slavish fear of Condemnation which is the life and soul of many mens Religion but they are never soundly converted till God hath their hearts that is their love Now this strong and fervent love arising from faith in Christ driveth and forceth this tormenting fear out of the heart and will never be affraid of him whom they love and on the other side will not love him whom they look upon as ready to condemn them and cast them into Hell Surely God will never damn the soul that loveth him therefore if we would get rid of the fear of wrath or hell let us love God with our highest and best affections we have reason to love him if we consider the wonder of his love and good will to sinners manifested to us in and by Jesus Christ. 4. Live holily and obey the motions of the sanctifying spirit We deprive our selves of comfort by falling into sin the more the spirit is a Sanctifier the more a Comforter Holiness breedeth a generous confidence 1 John 3.2 Behold now we are the Sons of God Gal. 5.18 But if ye be led by the spirit ye are not under the law If we are not watchful against sin our bondage returneth therefore David saith Psal. 51.12 Restore unto me the joy of thy salvation and uphold me by thy free spirit The Holy Spirit withdraweth and suspendeth his comforts when we walk vainly and loosely then we cannot serve God with any delight and readiness of mind 't is not a free spirit but a servile that then governeth us and influenceth our actions SERMON XXIII ROM VIII 15 But ye have received the Spirit of Adoption whereby we cry Abba Father IN the Words we have 1. A Priviledg Ye have received the Spirit of Adoption 2. One special fruit and effect of it Whereby we cry Abba Father In setting down the effect the change is emphatical ye received we cry He includeth himself and puts in his own name together with theirs to shew that it is a Priviledg common to all that receive the New Testament the meanest and least of Gods Children have an affectionate and childlike way of praying unto God Doct. That the spirit which we receive under the new Covenant dispensation is a spirit of Adoption I shall explain these Five Things 1. The state of Adoption which we obtain under the New Testament 2. The spirit of Adoption consequent thereupon 3. Whether all that live under the New Testament Dispensation have the spirit of Adoption 4. Whether all that have it know it 5. The reasons why this is the fruit of the new Covenant Dispensation 1. What is the state of Adoption Our admission into Gods family that he will be a Father to us and we shall be his children 2 Cor. 6.18 I will be a father unto you and ye shall be my sons
rooted in the same disposition and frame of heart such a dead and mortified temper as hath learned to contemn earthly things and they are both fed and miantained by the same considerations a looking to the end of things which maketh us wise Deut. 32.29 If our hearts be often in Heaven it will lessen all worldly things in our eyes and it will make us not only patient and contented in sufferings but diligent in holy duties fearful of sinning for all those pleasures which tempt us to neglect duty or to make bold with sin are no more worthy to be compared with the glory which shall be revealed in us than our sufferings are yea the argument holdeth stronger against them if the greater sufferings should not deter us from our duty certainly vain pleasures should not they that cast off the profession and practice of Godliness out of indulgence to carnal delights or some worldly hope are less to be pitied because they involve themselves in a more hainous sin than they that shrink from it out of some great fear for torment and death which are the chiefest things we fear are destructive of our nature therefore we have a natural shunning and abhorrence of them but those other things are such things as nature may easily and without greater inconveniency want such as Preferment Splendor of life sottish pleasures they are inticed by their meer lust which is not so pressing as fear SERMON XXVII ROM VIII 19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God THE Apostles Intent in this Paragraph is to set forth the excellency of that Glory which shall be revealed in the Children of God the argument is Because when this is brought to pass there shall be a general renovation of all things 't is figuratively expressed all things are by a natural inclination carried to their most perfect estate so are the creatures to this renovation and restauration as if they did wait and long for it for the earnest expectation c. In the Words 1. Who waiteth The Creature 2. How it waiteth With earnest expectation as it were looking attentively for the time 3. For what or the term of its waiting For the manifestation of the sons of God 1. Let us explain these circumstances 2. Consider how much they suit with the Apostles Scope For Explication 1. Who waiteth The Creature But what Creature Some understand man designed elsewhere by this Appellation Creature Mark 16.15 Preach the Gospel to every creature That is to all mankind so here they understand man because there are affections and dispositions attributed to the creature here spoken of which are only proper to such a creature as is reasonable but they are metaphorically to be understood they do as it were long for and expect Well then Let us see what creature is intended not the good Angels for they are not subject to vanity and rhey are in possession of this glory Matth. 18.10 They always behold the face of our heavenly Father Not Devils or evil Angels they do not earnestly expect these things but tremble at them Matt. 8.29 Not men not the wicked the reprobate world for they care not for these things yea they scoff at them 2 Pet. 3.3 There shall come in the last days scoffers walking after their own lusts saying Where is the promise of his coming Not the Saints and Believers for they are distinctly spoken of by themselves v. 23. and are opposed to this expecting groaning creature And not only they but we our selves also Not the Beasts for they are uncapable of a prospect of futurity and are made to be taken and destroyed therefore 't is meant of the whole frame of the Universe Heaven and Earth and the creatures in them they do as it were expect the time when they shall be restored to the Primitive state of their creation The whole frame of the Vniverse was first made in a beautiful state for the Glory of God and the use of man 't is subject to many changes and at length to destruction The Earth and the Elementary Bodies shall be burnt up as a Scroll but they shall be renewed and restored when the children of God come to their glorious estate the deformation of the creature began with mans sin and the reformation with his compleat happiness 2. How it earnestly expecteth and waiteth The Word signifieth it expecteth with head lifted up and stretched out The same word is used Phil. 1.20 According to my earnest expectation When a man longingly expecteth any thing he lifts up the head sendeth his eyes after it that he may see it afar off As Judges 5.28 The mother of Sisera looked out of a window and cried through the lattis Why is his chariot so long a coming But how can this be applied to the creature which is without reason and sense I Answer By a metaphor 't is translated from man to them because there is something Analogous as they are directed and inclined to such an ends as in the Scripture the Floods are said to clap their Hands for joy and the Mountains and Hills leaping and skipping like Rams And in the desolation the City of Jerusalem is said to weep sore in the nights her Tears are on her Cheeks and again Lam. 2.18 19. The wall is said to cry in the night Yea our Lord himself speaketh to the sea as if it had ears Mak. 4.39 He said to the sea Peace be still So the Apostle speaketh of the creature as if it had will desire hope sorrow and groaning 3. For what The manifestation of the Sons of God Manifestation is the discovery of something which before was obscure and hidden and by sons the subject for the adjunct is meant the Right and Priviledges of Gods Children that is that the Glory prepared for them may visibly appear when they shall be set forth with splendor and majesty becoming the Sons of God For the righteous shall shine like the sun in the kingdom of the Father Matth. 13.43 And 't is said sons comprehending all of that sort Christ is not excluded and all believers are included your happiness dependeth on the Glory of Christ Col. 3.4 When Christ who is our life shall appear then shall ye also appear with him in glory 1 John 3.2 But we know that when he shall appear we shall be like him for we shall see him as he is And the creature is said to expect it because their perfect estate dependeth on our happiness Acts 3.21 Whom the heavens must receive until the time of the restitution of all things We look for new heavens and new earth 2 Pet. 2.12 13. wherein dwelleth righteousness 2. How it suiteth with the Apostles scope I Answer The Apostles intendeth three things 1. To set forth the excellency of our hopes 2. To raise up expectation 3. To perswade the necessity of patience In the mean time the present argument is serviceable to all these uses 1.
It sheweth that there is an excellent state of happiness far beyond what we do now injoy provided for the people of God This is seen Partly because all things tend to it as to their great end and state of perfection there is a tendency in the inanimate creatures And Partly because the glory is so great that there must be a dissolution of the present world and a pure estate of things before we can have our happiness We admire the splendor of the present world are taken with earthly things too apt to place our happiness in them but this world must be purged and refined by fire before it can be capable to suit with that blessed estate of things which God hath appointed for his people God denieth not the splendor of the world as too good for his people but as too bad and base to be their Portion the delights of wicked men shall be burnt up before their eyes when he bestoweth their true happiness upon them There would not be else an harmony in all the parts of the World to come if there were not new Heavens and a new Earth This polluted state is not consistent with that happiness therefore when the Saints are perfected the world is restored 2. To quicken earnest expectation All things are carried to their end The little Seeds will work through the dry clods that it may come into Stalk and Flower The whole universe is directed and inclined to a more happy estate so should we look after our most perfect state the creatures by inclination wait for it and shall not we who are to have the chief part therein 3. To perswade the necessity of patience during our sufferings in the mean time We live in a groaning world and such as shall be first destroyed and then restored As the frame of the sublunary world being now in disorder and at length to be dissolved groaneth after a restauration So tho we be harrassed with afflictions and must at length die and this animated body be turned into a rotten carkase yet at length shall be raised up in Glory The points are Three 1. That the glorious priviledges of Gods children are manifested at the last day 2. That the state of the creatures is renewed when Gods children come to be manifested in their glory 3. That this estate of things ought earnestly to be desired and expected by us For the first point That the glorious priviledges of Gods children are manifested at the last day It supposeth that their estate and happiness is hidden for the present but then manifested Here we must enquire 1. How they are hidden 2. From whom 3. Why they are hidden 2. How they are manifested then and so we shall the better understand how the word is used in opposition to the present estate 1. They are hidden as to their persons 2. Their life is hidden 3. As to their priviledges and glorious estate First hidden as to their persons Now 't is little known who are Gods Children Christ himself was not known in the world 1 John 3.1 The world knoweth us not because it knew him not Much less are his People known For he did more to distinguish himself than they possibly can do But it shall be in time manifested who are Gods Children Mal. 3.18 Then shall he return and discern between the righteous and the wicked between him that serveth God and him that serveth him not Some pretend to be his children and servants others really are so 'T is not exactly known in the Winter when the Roots lie in the Earth we cannot tell what will appear in the Spring but when the Sun shineth in its strength and warmth the Bosom of the Earth things hidden then discover themselves As Moses told the Rebels in Num. 10. To morrow the Lord will shew who are his so in the Morning of the Resurrection the natural and only begotten Son is known Christ will appear in all his Royalty and Glory as the great God and Saviour of the World Titus 2.13 So all the Children of God are known They now lie hid among multitudes and swarms of sinful men but then Christ shall gather all nations and he shall separate the one from the other as a shepherd divideth his sheep from the goats Matth. 25.32 There shall be an eminent and sensible distinction of the one from the other beyond all power of mistakeing 2. Their life is hidden Col. 3.3 Our life is hidden with Christ in God Hidden not only in point of security as maintained by an invisible power but in point of obscurity there is a vail upon it how so Partly because the spiritual life is hidden under the vail of the natural life 't is a life within a life the spiritual life is nothing else but the natural life sublimated and overruled to higher and nobler ends Gal. 2.20 I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God They live in the flesh but they do not live after the flesh The Children of God eat and drink and sleep and marry and give in marriage as others do for when they are converted they do not divest themselves of the interests and concernments of flesh and blood but all these things are governed by grace and carried on to eternal ends The grace now or vital principle that ruleth this life is not seen tho the effects appear Partly Because of the vail of afflictions outward meanness and abasement Heb. 11.37 38. The world was not worthy of them yet they wandred about in sheep-skins and goat-skins and the dens and caves of the earth who would think that so much worth should lie hid under a base outside would any judge that these lived in the highest favour of God and constant communion with him who had so little of his protection and common bounty That they should have so near a relation to God and yet be so miserably poor and destitute That those that want Bread should be heirs of a kingdom Jam. 2.5 That they that feel the hand of God upon them so heavy and smart sometimes should have so much of his heart Partly under the vail of reproaches and calumnies 1 Pet. 4.6 They are judged according to men in the flesh yet live to God in the spirit They are represented in the world as a company of dissemblers and hypocrites and yet in the mean while are the sincere servants and children of God 2 Cor. 6.8 As deceivers and yet true The world counteth them deceivers but God counteth them faithful By the reproach of the world as Husbandmen by soil and dung God maketh his heritage the more fruitful those that have a mind to hate will take up every prejudice against the people of God and will not easily be dispossessed of it And Partly because there is another vail upon good Christians and that is the vail of infirmities by which they
they will say arise and save us Exod. 10.17 Intreat the Lord that he may take away this death only So that all cometh from mere self-love partly because those relentings which they have for sin go not deep enough to divorce their hearts from it Psa. 78.36 37. Nevertheless they did flatter with their mouth and they lyed to him with their tongues for their heart was not right with him neither were they stedfast in his covenant Even then when they sought God right early and remembred that God was their Rock and the high God their Redeemer the Judgments of God had some slight effect upon them reduced them to some degree of repentance and good behaviour and temper for a while but all this while they were but like ice in yielding weather thawed above and hard at bottom partly because if they pray for spiritual things 't is but a dictate of conscience awakened for the time not the desires of a renewed heart seconded with constant endeavours to obtain what we ask of God and so The soul of the sluggard desireth and hath nothing Prov. 13.4 They are not urging desires that quicken to diligence But what prayers then come from the spirit 1. When there is something divine in them such as are suited to the Object to whom we pray and looketh like worship relating to God when it hath the stamp of his nature upon it we apprehend in God two sort of Attributes some that belong to his Mercy and Goodness some to his Majesty and Greatness now his Mercy and Goodness is seen in the joy of our faith and confidence his Majesty and Greatness in our Humility and Reverence both prompt us to serious worshipping 2. When there is something beyond the work of our natural faculties and prayer is not the fruit of memory and invention but of faith hope and love a man by the help of memory and invention may frame and utter a prayer which his heart disliketh 3. Whatever prayers are according to the will of God v. 27. And he that searcheth the heart knoweth what is the mind of the spirit because he maketh intercession for the saints according to the will of God 3. VSE is to exhhort you to get this spirit of prayer and supplication 1. Beg the Spirit of God From his fatherly Love Luke 11.13 If ye then being evil know how to give good gifts to your children how much more shall your heavenly Father give the holy spirit to them that ask him 2. Beg it as purchased by Christ as one of his Disciples as one that hath consented to the Covenant of Grace which is a dutiful and obediential acceptance of Christ Jesus as our alone remedy so doth Paul pray for it Eph. 1.17 18. That the God of our Lord Jesus Christ the Father of glory may give unto you the spirit of wisdom and revelation in the knowledg of him The eyes of your understanding being enlightned that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints So doth God offer it 3. Obey the spirit in other things and then he will help you in prayer Rom. 8.14 For as many as are led by the spirit of God are the sons of God That implyeth that he not only directs but we follow his direction therefore make it your business to obey his motions when he would restrain you from sin Rom. 8.13 If ye through the spirit moriifie the deeds of the body ye shall live When he inviteth and leadeth you into Communion with God which is called by the Apostle walking in the spirit Gal. 5.25 Obey him speedily for delay is a plausible denial thoroughly doing all that he requireth of you constantly not sometimes only when generally you neglect him the spirit is a stranger to you in prayer when you neglect his other motions there is a grieving the spirit Eph. 4.30 And grieve not the holy spirit whereby ye are sealed to the day of redemption A resisting the spirit Acts 7.51 Ye stiffnecked and uncircumcised in heart and ears ye do always resist the holy ghost And there is a quenching the spirit 1 Thes. 5.19 Quench not the spirit 4. Do not pride thy felf with the assistance he giveth Psal. 91.15 He shall call upon me and I will answer him and will be with him in trouble and I will deliver him Simon Magus would fain have the power to work miracles Acts 8.19 And when Simon saw that through the laying on of the Apostles hands the holy ghost was given he offered them money saying give me also this power that on whomsoever I lay hands he may receive the holy ghost SERMON XXXVI ROM VIII 27 And he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God IN these words the former priviledg is amplified He had spoken of the assistance we have from the spirit now acceptance Those sighs and groans which are stirred up in us by the spirit are not without fruit and success for they are taken notice of and accepted by the Lord. If they were confused and unintelligible groans or hasty sighs that die away and are gone like a puff of wind the priviledg were not so much no they are of greater regard than so they are observed and rewarded by God And he that searcheth c. In the words we have 1. A property of God mentioned that he searcheth the hearts 2. An Inference thence or an application to the matter in hand he knoweth the mind of the spirit 3. A reason why those groans are not unprofitable because he maketh intercession for the saints according to the will of God God knoweth the meaning of them and accepteth what is agreeable to his will 1. Let us consider the property of God which is here mentioned he that searcheth the hearts God needeth no search but knoweth all things by simple intuition but 't is spoken after the manner of men who enquire and search into those things which they would know more accurately and exactly And so it sets forth the infinite knowledge of God Doct. They that come to worship God had need have their hearts deeply possessed with a sense of his Omnisciency I shall prove two things 1. That God is Omniscient and in particular doth know the hearts of men 2. That those that would worship before the Lord must soundly believe and seriously consider this 1. That the hearts of men lie open to the view of God is a truth often inculcated in Scripture as in that speech of God to Samuel the Prophet 1 Sam 16.7 When Eliab Jesses eldest son was brought before Samuel surely the Lords Anointed is before him And the Lord said Look not on his countenance nor on the height of his stature for I have refused him the Lord seeth not as man seeth for man looketh on the outward appearance but the Lord looketh
the means you would have used in a just measure and with respect to the end Fasting is prescribed in measure and blood-letting in measure the potions neither too bitter nor too strong nor in too great quantity you do not fear to be made too well or too healthy or too strong this is your end A man that giveth up himself to a scholars life his end is learning he doth not fear to be too learned yet too much reading is a weariness to the flesh and dulleth the mind there is a greater largeness about the end than about the means Now God is the chief good and so the last end Therefore all the heart and all the soul and all the mind Surely not a cold but an high and strong love is due to him 4. Because of the wonder of his love towards us The highest Angel doth not love God with such a love as he loveth the meanest saints and shall we love him coldly and faintly who hath loved us at so high a rate I will not speak of his love which he shewed us in creation when as yet we had no being he made us after his own image and lords of the visible world with bodies so exactly contrived and souls endowed with such excellent faculties But I will speak of the wonders of his love in our redemption that when we were enemies he sent his son to die for us I urge this I press this this is enough for my purpose God so loved the world so much above the conception or thought of men and Angels that his Son came in the similitude of sinful flesh and dyed for us Now as one fire kindleth another so should this love beget a like love in us We love him because he loved us first 1 John 4.19 4. I need scarce add that it must be a superlative love that God must be loved above all other things above the creature above our selves not to be respected as an inferior good nor meerly as equal unto any but above all or else we do not at all love him we cannot love him so much as he deserveth to be loved for so God only loveth himself we cannot love him so much as the glorified Saints and Angels love him for we are not yet perfect we do not love him as some eminent Saints in flesh because we it may be are novices or because of our negligence but we must love him more than any other thing is loved we must love him above all and all in and for God or else we are not sincere Matth. 10.37 He that loveth Father or Mother more than me is not worthy of me Some have a partial half-love to God when they have a greater love to other things then Religion will be an underling and Gods interest least minded if any thing be nearer and dearer to us than God and the advantages we expect from men are preferred before the conscience of our duty to him we cannot be upright and faithful to Christ. 2. Why is this made the evidence of our interest in this priviledge Why those that love God rather than those that believe in him especially since faith is the immediate fruit of effectual calling I answer 1. The Apostle speaketh of the children of God and children will love their father What more natural What more kindly They are regenerated and sanctified by the spirit for this end Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his son into your hearts crying Abba Father An heart inclined to God cannot keep away from him 2. Of children that belong to the gospel-dispensation Now they that love God are the only Gospel Christians being deeply possessed with that love which God hath shewed to us in Christ 1 John 4.19 We love him because he loved us first Now we see greater reasons of loving God and are taught a more perfect way of loving God We know God more and feel more and tast more of his love Luke 7.47 Wherefore I say unto thee her sins which are many are forgiven for she loved much but to whom little is forgiven the same loveth little 3. This gospel estate we enter into by faith Now faith is such a believing of Gods love to us in Christ as giveth us a lively sense of it in our souls 'T is not a bare apprehension an hearsay-knowledge but a tast that we have by faith 1 John 4.16 And we have known and believed the love that God hath to us And 1 Pet. 2.3 If so be ye have tasted that the Lord is gracious Whatever of the love of God faith apprehendeth and feeleth begetteth love again Gal. 5.6 Knowledge and Faith and Hope are but the bellows to keep in this holy fire to work our hearts to love God 4. This faith is the fruit of effectual calling which is a great expression of Gods love to us who were so unworthy 2 Tim. 1.9 and passing by thousands and ten thousands who were all as good as we and we as deep in the common pollution as they and in outward respects were far better and more considerable great wise and learned 1 Cor. 1.26 Ye see your calling brethren that not many wise men after the flesh not many noble are called And called us to such dignity and honour and blessedness 1. Pet. 3.9 Knowing that ye are thereunto called that ye should inherit a blessing 1 Thes. 2.12 That ye would walk worthy of God who hath called us to his kingdom and glory 'T was not our will nor our worth that moved him but his own love Now this love calleth foâ— love again God loveth first best and most but yet we should love as we can love to our utmost that which was begun in love on Gods part should be accompanied with love on ours 5. This effectual calling is the fruit of Gods eternal purpose which he purposed in himself to save us by Christ. Vocation is actual election the first eruption and breaking out of his eternal purpose For as God distinguished us from others who lay in the same polluted mass of mankind by the purpose of his grace before time so he actually calleth us out from others in time to be a people to himself therefore vocation is called election John 15.19 Now in Gods free election we have the clearest view of his love and our great obligations to God And therefore what should more excite our love and gratitude 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 be taken up about us so long ago 'T is love purposed and designed his heart is set upon it to do us good 't was not a thing of chance but fore-layed and fore-ordained If one doth us a kindness that lieth in his way and when opportunity doth fairly invite him he is friendly to us but when he studieth to do us good 't is more
come to Christ For the power of God disposeth us to accept of his offer and not only encourageth but inclineth us to come to him for his calling is sanctifying and changing the heart Rom. 9.25 I will call them my people which were not my people That is make them to be so 1. VSE Hearken to this calling 1. From the benefit Doth God call thee to thy loss or do thee any wrong when he disturbeth thy sleep in sin and invites thee to partake of the riches of his Grace in Christ No he calls thee to the greatest happiness thou art capable of 2 Thes. 2.14 He hath called you by our gospel to the obtaining of the glory of our Lord Jesus Christ. God seeketh to advance you to the greatest honour can be put upon mankind 'T is a blessed estate 1 Pet. 5.10 He hath called you to his eternal glory by Jesus Christ. That glorious happiness for ever 2. The great misery if we refuse this call None of those that were bidden shall tast of my Supper Luke 14.24 They are not only excluded from happiness but are under extream wrath and misery Prov. 24 25 26. Because I have called and ye refused I have stretched out my hand and no man regarded but ye have set at nought all my counsel and would none of my reproof I will also laugh at your calamity I will mock when your fear cometh 2. USE is To press you to make your calling and election sure 2 Pet. 1.10 It cannot be more sure than it is in its self but it may be more sure to us This may be known by these signs â—â— cation can be imagined either in God or out of God not in God nothing can fall out but what God foresaw at first nor can be frustrated for any defect of power for he is Almighty Angels Devils and Men being subject to him as the supreme and universal Lord. 4. This grace is brought about in a way most convenient for the honour of God and the good of the creature in a way of Faith and Holiness Faith John 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting life Holiness Eph. 1.4 According as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love Now faith is his gift Eph. 2.8 We are saved by grace through faith and that not of our selves it is the gift of God And Holiness is wrought in us by the spirit of Sanctification and that with a respect to his election 2 Thes. 2.13 He hath chosen you to salvation through the sanctification of the spirit and belief of the truth God did not chuse us because he did foresee that we should be believers or would be holy but that we might believe and might be holy he could not foresee any faith or holiness in us but what was the fruit of his own grace and elective love to us all is still according to his purpose and grace which was given us in Christ before the world began Faith and holiness is the way and means of bringing about his purpose not the foreseen cause and reason or the end the fruit of it not the motive to induce God to shew us mercy 5. To promote this faith and holiness and to preserve them 'till their glorified estate Gods Providence about them is very remarkable 1. He contriveth means to bring them into the world Many of their Parent may be wicked and deserve to be cut off for their sins but because there is a blessing in some of the Clusters they are not destroyed Many times a slip may be taken from an ill stock and grafted into the Tree of Life tho the Grace of the Covenant runneth most kindly in the channel of the Covenant How much more shall these which be the natural branches be grafted into their own Olive-tree Rom. 11.24 But yet God will shew the liberty of his counsels and chuse some out of families very opposite to his wayes and therefore many wicked men are spared that they may be a means to bring into the world those that afterwards shall believe Ahaz is let alone to beget Hezekiah and a wicked Ammon Josiah and there was one in the house of Jeroboam who made Israel to sin one child only in whom was found some good thing towards the Lord God of Israel 1 Kings 14.13 a godly young man that had in his heart the true seeds of Religion 2. When they are born God hath a special care of them that they may not dye in their unregenerate condition from the womb the decree beginneth to take place and be put in act Gal. 1.15 It pleased God who separated me from my mothers womb and called me by his grace Jer. 1 5. When thou camest out of the womb I knew thee He took special notice that that child was a vessel of mercy and to be employed for his glory and used for such and such purposes as he had designed them unto to fit them with such a constitution of body and mind as might best serve for that use if a man would trace the progress of Providence he would plainly see that God still hath been pursuing his choice and that that antecedent love which is the fountain of all our mercies is it which rocked you in your cradles suckled you at your Mothers breast trained you up and took care of your non-age visited you with his early mercies disposed of several Providences for your safety and preservation 't is said in Heaven we shall know as we are known 1 Cor. 13.12 compare Gal. 4.9 But now after that ye have known God or rather are known of God Then we shall understand how many several circumstances concurred to bring us home to God and how the goodness of God hath gone along with you from time to time to preserve you till the time of Grace was come rescued you in eminent dangers when the thred of your life was likely to be fretted asunder 3. The dispensation of means and the directing of means to such a place and people where and among whom the course of your life fell Not only the Doctrine but the journeys of the Apostles were ordered by the Spirit Acts 16.7 They assayed to go into Bythinia but the spirit suffered them not Acts 13.26 To you is this word of salvation sent Not brought by us but sent by God not only in regard of his institution but providential direction certainly there is a special Providence goeth along with ordinances and they are ordered and directed with respect to Gods elective love he sendeth furnisâ—eth continueth able instruments Acts 18.10 I am with thee and no man shall let on thee to hurt thee for I have much people in this city Wherever God lighteth a candle he hath some lost groat to seek He had much people belonging to his election in
of God as not in Christ so not in us the head was to bear his share and the members their share and because the cross and sufferings are a means conducing to conformity to Christ in holiness and happiness for whom he did foreknow c. In the words observe 1. The way God took in bringing his children unto glory by conformity to Christ in those words To be conformed to the image of his Son 2. The grounds of this conformity set forth by two words foreknowledge and predestination whom he did foreknow he also did predestinate 3. The reason of this conformity to Christ that he might be the first-born among many brethren that is that he might have the priviledge of the elder Son or the true and proper heir the elder Son was to be the head of the family and lord of all the rest of the brethren Let us explain these things 1. The way and end aimed at to conform us to the image of his Son That is in resemblance to Christ that we might enter into glory the way by which Christ entred by a life of sufferings and hardness 2. The grounds of this conformity Gods foreknowledge and predestination The first of these terms implieth his gracious purpose to save us foreknowing here is chusing or taking them for his own from all eternity 1 Pet. 1.2 Elect according to the foreknowledge of God That is according to the eternal purpose of his love to them For having all Adams posterity in his eye and view he freely chose them they were in a sort present to God and in his eye before the foundation of the world so that his foreknowledge is his purpose to do them good the other word predestination is his appointing them to come to glory by the way of faith and holiness for to destinate is to appoint or order means to a certain end and to predestinate is to appoint aforehand and this predestinating is used of Gods act because when man willeth or chuseth or ordereth any thing it presupposeth an antecedent goodness in the things which he willeth or chuseth or an antecedent conveniency in the thing ordered to the end to which it is appointed which is prudent destination but when God chuseth or willeth or ordereth any thing he causeth this goodness or conveniency to be in it and therefore 't is properly called predestination Well then observe Not things but persons are here spoken of whom he did foreknow he also did predestinate his foreknowledge implyeth his favour and his choice John 10.14 I am the good shepherd that know my sheep and am known of mine and verse 27. I know them and they follow me And his predestination is his appointing them to come to such an end by convenient means sometimes 't is applied to priviledges sometimes to duties to priviledges because of the conveniency of antecedent and subsequent priviledges so Eph. 1.5 He hath predestinated us to the adoption of children 't is fit we should be made children before we have a right to a childs portion therefore God by predestinating us to the adoption of children maketh us fit to obtain the inheritance Sometimes to duties as to faith Acts 13.48 As many as were ordained to eternal life believed and in the text to holiness he did predestinate us to be conformed to the image of his Son that is by predestination he bringeth it to pass that in time they do resemble Christ. The order and course of Gods saving the elect must not be broken he hath decreed and forecasteth by what means he will bring them to glory in short foreknowledge and predestination agree in that both are eternal but they differ in the formality of the notion foreknowledge noteth his choice or the purpose of his love predestination his decree to bring things to a certain end by certain appointed means and so he did fore ordain and design them by conformity to Christ in life and suffering to come to coelestial glory and thus by foreknowing he did predestinate and by predestinating he did fore-know 3. The reason of this conformity to Christ that he might be the first-born among many brethren That is that he might have the honour due to the first born the first born was lord of the rest of the family Gen. 27.31 I have made him thy lord and the rest of his brethren have I given to him for servants The first born gave to the rest of his brethren a share of his fathers goods reserving to himself a double portion Deut. 21.17 Now this is applied to Christ who is Lord of the Church or head of the body Col. 1.18 and heir of all things Heb. 1.2 And by vertue of this relation to the Church he must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first it in all things or as we translate it he must in all things have the preeminence Col 1.18 in our conflicts and tryals he is the captain of our salvation Heb. 2.10 in holiness he is our pattern or copy 2 Cor. 3.18 primum in unquoque genere est mensura regula Coeterorum in our glory and blessedness he is our forerunner Heb. 6.20 having actuali◠taken possession of that felicity and glory which he spake of to his followers so that Christs honour is reserved and believers are comforted whilest they follow their Head and Leader in every state and condition Doct. That the elect are in time distinguished from others by being conformed to the image of Christ. 1. Wherein this conformity to Christ consisteth 2. Why this is the distinction between the elect or called according to purpose and others 1. Wherein this conformity to Christ consisteth I answer In Three things 1. In sufferings and afflictions In our passage to a better estate As by the bounty of God we tast somewhat of the world to sweeten our pilgrimage so also somewhat of the evil of the world to make us hasten our journey and herein we are made conformable to Christ who was a man of sorrows Isa. 53.3 This must be expected by us for John 15.20 The servant is not greater than the Lord if they have persecuted me they will persecute you also Art thou poor none of us is so poor as Christ was Hast thou many enemies he had more and was pursued with greater malignity It must be patiently indured by us 1 Pet. 2.21 Because Christ also suffered for us leaving us an example that we should follow his steps we that look for his glory must bear his cross Now he calleth us to no harder lot than he himself endured or to go in any part of rough way that he hath not trod before us surely they that fancy to themselves an easie life free from all kind of sufferings and molestations must seek another leader 2 Tim. 2.11 12. If ye be dead with him ye shall also live with him if we suffer with him we shall also reign with him We must be like him whom we have chosen for our head and chief in
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
for a Divine Nature he hath given us his Son and giveth us many outward blessings in his daily Providence which are in their kind beneficial to us and tokens of his goodness but they are not assurances of his special Love Eccles. 9.1 No man knoweth love or hatred by all that is before him I have Riches Honour Esteem Food Rayment I cannot therefore conclude God loveth me I am poor and afflicted therefore God hateth me these are weak and ill grounded conclusions he hath given me his Son and washed me in his Blood and pardoned my sins and healed my nature therefore he hath loved me this is the right arguing in short other benefits may be comprehended we know their worth nature benefit and use but this surpasseth knowledg we cannot express nor conceive sufficiently the value and greatness of it in other benefits we stand indebted to God for some outward gifts Corn and Wine and Oil great parts understanding Here Deum debemus we stand indebted for a person of the Godhead 3. 'T is a gift in order to other things and therefore he will compleat that gift Christ cometh not to us empty handed his person and benefits are not divided he came to purchase all manner of benefits and blessings for us not only to raise our wonder and astoniâ—hment by this great act of his condescending love but to pâ—ocure the favour of God the Image of God the everlasting fruition of the glory of God Now will God by an antecedent bounty lay the foundation so deep and withhold the consequent bounty which is the upper building for which this foundation was intended Shall so great a price be paid and we obtain nothing 'T is said of the foolish builder after he had laid the foundation This man began to build and was not able to finish Luke 14.29 30. Surely the wise God will finish what he hath begun if we be qualified and do not ponere obicem shut up the way by our incapacity 4. God may now do us good without any impeachment of honour His Justice and Holiness is sufficiently demonstrated Rom. 3 25 26. Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins to declare I say at this time his righteousness that he might be just and the justifier of him that believeth in Jesus The authority of his law is kept up Gal. 4.4 5. But when the fulness of time was come God sent forth his Son made of a woman made under the law to redeem them that were under his law that we might receive the adoption of Sons The truth of his threatning doth not altogether fall to the ground Gen. 2.17 In the day thou eatest thereof thou shalt surely dye Therefore all is made easie and commodious to our thoughts and we can with the more confidence wait for what God hath promised 4. Because the giving of Christ sheweth how freely God will give all things to us He gave Christ unasked and unsought to in this instance we see not only his infinite and great love but his free and undeserved love Rom. 5.8 God commended his love towards us in that while we were yet sinners Christ died for the ungodly And v. 10. When we were enemies non invocantibus sed provocantibus Deus sese offerte saith Bernard When the world had corrupted their way and cast off God then Christ died for us even for them that were neither loving nor lovely a consideration to support our confidence notwithstanding the sense of our unworthiness 4. Who have an interest in Christ and may reason thus within themselves something seemeth to be implied in that shall he not also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with him give us all things They that have an actual interest in Christ others have but the offer upon condition they are invited but you may be assured 1. Those to whom God giveth Christ In the Scripture we read sometimes of Christ given for us and sometimes of Christ given to us his being given for us noteth the impetration and the purchase of the benefits his being given to us the application of them the one speaketh the love of God to lost man obnoxious to sin and misery the other Gods love to us in particular Gal. 1.10 It pleased God to reveal his Son in me Rev. 1.5 Loved us and washed us in his blood The first gift is Christ John 5.12 He that hath the Son hath life and Heb. 3.14 Partakers of Christ. 2 Cor. 13.5 Christ in you We receive his Person and with him his Spirit to work life iâ— us we do not live in the body till we be united to the head nor till we have Christ do we receive the saving effects of his grace clear that once and shall be not with him give us all things God offereth him to all but he giveth him to you when you believe 2. Those that give up themselves to Christ 1 Cor. 3.22 All things are yours because ye are Christs and Christ is Gods If you be to Christ what Christ was to God a dedicated servant ever to do the things that please him when you enter into covenant with him and devote your selves to his use and service that to you to live is Christ Phil. 1.21 As God giveth Christ to you you live in Christ as you give your selves to Christ you live to him God giveth us Christ and all things with him and we give up our selves and every interest and concernment of ours to Christ to be used for his glory If you be sincere and hearty in this you need not doubt of a plentiful allowance 1. USE is to press us to admire the love of God who spared not his own Son but delivered him up for us all In that he spared not Christ the Lord telleth Abraham â—en 22.12 Now I know that thou lovest me since thou hast not withheld thy son thine only son from me So here is a full demonstration certainly God loved Christ better than Abraham loved Isaac and God was not bound by the command of a superior but did it voluntarily Oh get your hearts deeply possessed with this love Lord we see how much thy heart is set upon the recovery of lost man 2. That all this was done that he might spare us for that is the fruit of it Mal. 1.17 I will spare them as a man spareth his own son that serveth him The indulgence of God to us is set forth by two amplifications Propriety and towardliness or obedience propriety his own Son a faulty child is a child still and therefore not easily turned out of the family but 't is not a prodigal or a rebellious Son but a good child his son that serveth him Now if we consider what God is the purity of his nature the strictness of his law that sin is an act of disloyalty to God and what we are our manifold defects surely 't is love great love
â—s above others for that we cannot know till we love him but his common love and mercy to sinners and that was manifested in Christs being sent as a propitiation for our sins and not for ours only but for the sins of the whole world 1 John 2.2 This is that which is propounded to us to recover and reconcile our alienated and estranged affections to God 2 Cor. 5.19 God was in Christ reconciling the world to himself This grace God offereth to us as well as to others namely that God for Christs sake will pardon our sins if we will but forbear further hostility and enter into his peace None are bound to believe that God especially loveth them but those that are specially beloved by him for none are bound to believe a falshood and a falshood it is to us till we have the saving effects and benefits and therefore it is not the special but the general love of God which draweth in our hearts to him yea his Saints after some testimonies received of Gods special love make this to be the great engaging motive Gal. 2.20 I live by the faith of the Son of God who loved me and gave himself for me 2. There is a special love when this grace is applied to us Eph. 2.4 5. But God who is rich in mercy for his great love wherewith he loved us when we were dead in trespasses and sins He did not begin to love us when we were converted that is of a more ancient and eternal rise but then he did begin to apply his love to us and this no ordinary but great love when God was angry with us and pronounced death on us in the sentence of his law then he quickned us and reconciled us to himself when his law represented him as an enemy and in the course of his Providence he appeared as an enemy and the apprehensions of our guilty fears bespeak him an enemy then did God for Christs sake bestow his converting grace upon us Now 't is a great advantage to draw nigh to God as a reconciled Father and actually in covenant with us surely this is and will be the object of our everlasting love and joy Rom. 5.18 And a notable prop of confidence in prayer could we once believe that he dearly loveth us and is actually reconciled to us and taketh us for his children and delighteth in our prosperity Oh how chearfully should we come into his presence John 16.27 The Father himself loveth you because you have loved me and believed that I came out from God We have then not only his own intercession but the Fathers especial love as the ground of our audience and acceptance Now this particular interest dependeth on something wrought in our souls by the holy Spirit our Lord mentioneth two things their faith in Christ and love to God or a thankful acceptance of him as our Lord and Saviour love to God or a thankful obedience to him John 14.22 23. We cannot perceive our special interest in the love of God but by the evidences of our sincerity when we see Gods love tokens in our hearts faith and love wrought in us by his spirit then we may know that he loveth us by this special love the question is Doth God love me Hath he given his Spirit How shall I know that Answer By the Effects Do you believe in Jesus Christ How shall I know my faith is sincere and the faith of Gods Elect Doth it work by love Gal. 5.6 How shall I know that I love God The acts of sincere love are seeking after God and delighting in him if you cannot find the latter the former is a comfortable evidence Prov. 8.17 I love them that love me and they that seek me early shall find me The desiderium unionis the desirous seeking love if it be serious and earnest it is sincere tho you find not such delightful apprehensions of his grace to you clear this once and when you come to pray you may know that God loveth you with a special love the dearest friend we have in the world doth not love us the thousand part so much as he doth nay as Valdesso saith the highest Angel doth not love God so much as he loveth the lowest Saint God loveth like himself becoming the greatness and infiniteness of his own Being and with this perswasion pray to him 2. Gods love is not a cold and uneffectual love That consists only in raw wishes but an operative active love that issueth forth to accomplish what he intendeth to us tho by the most costly means and at the dearest rates God is good and doth good Psal. 119.68 He hath a love to us and will do good to us our love many times goeth no further than good wishes and good words be warmed be cloathed but give not those things which are needful to the body Jam. 2.26 Our Lord rested not in kind wishes but giveth a full demonstration of his love if Christ be needful for the Saints they shall have him God spared not his own Son 3. 'T is a great love such as may raise our wonder and astonishment and so may enlarge our expectations and capacities for the reception of other things Eph. 3.18 19. That ye may with all saints comprehend what is the heighth and breadth the length and depth and to know the love of Christ which passeth knowledg that ye may be filled with all the fulness of God There is such an infiniteness and immensity in this love of God in Christ as raiseth our desires and hopes to expect all other things from him which belong to our happiness if God will do this what will he not do for those whom he loveth he that hath given a talent will not he give a peny We confidently go to one with a request who hath done some great thing for us already What greater thing could there be than his giving his Son to die for a sinful world John 13. 13. Greater love hath no man than that he lay down his life for his friends We were not friends in state but only friends in his purpose nay we were actual enemies but reconciled and brought into friendship by his death No man can express greater love to his dearest friends than to adventure to die for them This did Christ for us 4. 'T was a love expressed to us when our case was not only difficult but desperate and remediless as to any other agent Isa. 56.16 And he saw that there was no man and wondred that there was no intercessor therefore his own arm wrought salvation for us Psal. 40.8 The redemption of the soul is precious and ceaseth for ever Like perplexities often occurring in the Churches case 2 Chron. 22.12 O our God wilt thou not judg them for we have no might against this great company that cometh against us neither know we what to do but our eyes are unto thee And Esth. 3.14 When the writing was signed and sent abroad
Churches had rest and were edified walking in the fear of the Lord and in the comfort of the Holy Ghost Alas the first Christians suffered more willingly for Christ than we speak of him and went to the stake more readily than we go to the Throne of Grace our peace and comfort will cost us more in getting therefore we should be more eminent in service 2 Partly that we should be more mortified to the world he that liveth a flesh-pleasing life becometh an enemy to God without temptations James 4.4 Know ye not that the friendship of the world is enmity to God Man under trouble is forced you yeild of your own accord your act is more voluntary they for a great fear you for a little pleasure hazzard the hopes of eternal life 3 Partly to be more ready to communicate and distribute to the necessities of others 1 John 3.17 But who so hath this worlds goods and seeth his brother hath need and shutteth up his bowels of compassion from him how dwelleth the love of God in him He that cannot part with this worlds good things freely will be loath to part with them by constraint how will you take the spoiling of your goods joyfully Heb. 10.34 when you part with them as with a drop of blood Surely he that grudgeth at a commandment will murmure at a providence 4 Partly to bear lighter afflictions patiently Jer. 12.5 If thou hast run with foot-men and they have wearied thee how canst thou contend with horses If you cannot bear a disgrace a frown a loss of dignity and honour and preferment how will you bear the loss of life Heb. 12.9 Ye have not yet resisted unto blood striving against sin 5 Partly by diligence in the Heavenly life a man traineâ—h up himself to endure hardness as a good soldier of Jesus Christ by degrees by meekness and poverty of spirit and humility he is fitted to endure tribulation by resignation and resolute dependance on God to endure distress by weanedness from house and home to endure persecution by sobriety to endure famine by modesty in apparel to endure nakedness by close retirements to endure a prison by carrying our life in our hand to endure peril by heavenliness of mind to endure death malum est Impatientia boni If it be irksome to put the body to a little trouble for holy duties how will you endure tortures and sufferings to such an eminent degree as they did 5. That we should not be dismayed when troubles come actually upon us 't is not in the power of any persecutor on earth to put us out of the favour of God What do we suffer tribulation and do any enter into the kingdom of God without it And we have that promise of rest which will sweeten it Distress Christ was non-plust John 12.28 You must stick the closer to God who will relieve you in your distresses Persecution The Lord Jesus in his cradle was carryed into Egypt Matth. 2.14 We that know no home in the world should know no banishment Jesus Christ had not where to lay his head Famine Man liveth not by bread only better our bodies famished than our souls if we have God to our Father we have bread to eat the world knoweth not of Nakedness Better pass naked out of the world than go to Hell with gay apparel your rags are more honourable than the worlds purple Is it peril No danger so great as losing Christ and his salvation Sword 'T is the ready way to send you to Christ who is your bountiful Lord and Master and to loose you from the body that you may be ever with the Lord. 2. Doctrine That nâ—ne of these things can dissolve the union between Christ and Believers 1. That there is a strict union between Christ and believers the Scripture doth every where manifest it and the word separate here implyeth it for nothing can be separated but what was first conjoyned He is the head and we are the members we are the Spouse and he is the Husband 1 Cor. 12.12 He is the head of the Church and the Saviour of the body Eph. 5.23 He is the root and we are the branches John 15.5 he is the stock and we are the graft or cyons Rom. 6.5 2. This union is by the Spirit on Christs part and faith on ours By the Spirit 1 Cor. 6.17 But he that is joyned to the Lord is one Spirit 1 John 3.24 And hereby we know that he abideth in us by the Spirit which he hath given us The bond on our part is faith for Gal. 2.20 And the life that I live in the flesh I live by the faith of the Son of God and he is said to dwell in our hearts by faith Eph. 3.17 3. Both these bonds imply love which makes the union more firm and indissoluble The Spirit is given as the great fruit of Christs love so is our faith and when once it comes so far that Christ in love hath given his Spirit and we by faith love him again nothing can unclasp these mutual imbraces by which Christ loveth us and we love him The Holy Ghost as the bond of union is given us as the fruit of his love Christ prayeth John 17.26 That the love wherewith thou hast loved me may be in them and I in them What is the love wherewith God loved Christ The gift of the Spirit John 3.44 45. For he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure to him The Father loveth the Son and hath given all things into his hand This love is manifested to us and so is Christ in us And then faith on our part is a faith working by love Gal. 5.6 Christ hath hold of a believer in the arms of his love and so a believer hath hold of Christ. A Christian is held by the heart rather than by the head only some mens Religion lyeth in their opinions barely and then they are always wavering and uncertain bare reason will let Christ go when love will not permit us to leave him If men have a faith that never went deeper than their brains and their fancies this opinion or bare superficial assent will let him go but 't is the faith that worketh by love which produceth this stable and close adherence A Christian is loath to leave Christ to whom he is married who hath so loved him and whom his soul so loveth Again the heart is Christs strong Cittadel or Castle where he resideth and maintaineth his interests in us A sinner will not leave his lusts and worldly profits because he loveth them and so a Christian is loath to leave Christ because of his love to him Faith resents to the soul what Christ hath done for us washed us in his blood and reconciled us to God espoused us to himself and spoken peace to our souls 4. That Christs love is the cause and reason of ours and therefore the stability of our love
to him dependeth upon his love to us and 't is the reason Christ loveth us first best and most 1 John 4.19 We love him because he loved us first That is because of the great things he hath done for us in a way of satisfaction to reconcile God to us and in a way of conversion to reconcile us to God and in a way of preparation for our eternal blessedness in the fruition of God In a way of satisfaction 't was his love ingaged him to die for us Gal. 2.20 Who loved me and gave himself for me Rev. 1.5 Who hath loved us and washed us in his blood This was the internal bosome-cause of all that he did for us His love in conversion in that he brought us home to God Eph. 2.4 5. For his great love wherewith he loved us when we were dead in sins he quickned us So his rich preparations for our blessedness 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him And 1 John 3.1 2. Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God therefore the world knoweth us not behold now are we the Sons of God and it doth not appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is Now what is of such moment as to cause us to cease loving him who hath loved us at such an high rate Secondly 'T is the effective cause not an exciting argument only for his love inclines to improve his power to preserve us in a state of Grace Three things concur to that His intercession with God His giving the Spirit to his people and his Government over the world 1. Christ intercedeth for us in all our conflicts and temptations because he loveth us and is mindful of us Heb. 2.18 For that he himself hath suffered being tempted he is able to succour them that are tempted And Heb. 4.15 16. For we have not an high Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are Therefore let us come boldly to the Throne of Grace that we may obtain mercy and find grace to help in a time of need He knoweth what it is to suffer hunger and nakedness and poverty and exile and contempt in the world he knoweth the heart of a tempted man therefore he will have compassion upon us and procure seasonable help for us He knoweth how hard a thing it is to be tempted and not to sin he himself was hard put to it though he had such power to overcome temptations he sitteth at the right hand of God for this end and purpose 2. His giving the Spirit to help us and relieve us and preserve his people in temptation Phil. 4.13 I can do all things through Christ which strengtheneth me Phil. 1.19 For I know that this shall turn to my salvation through your prayer and the supply of the Spirit of Jesus Christ. 1 John 4.4 Greater is he that is in you than he that is in the world 2 Tim. 4.17 Notwithstanding the Lord stood with me and strengthened me If Christ will stand by us and keep us in his own hand what shall separate 3. Christ hath the Government of the world or a power and dominion over all things which may help or hinder his peoples happiness therefore his love inclineth him to order all things so as may be for their good John 5.22 He hath committed all judgment to the Son and John 3.35 He hath given all things into his hand So Eph. 1.22 Head over all things to the Church Things are not left to the arbitrement or uncertain contingency of second causes but are under the Government of a supream providence the Administration of which is in the hands of him that loved us and therefore he will exercise his Dominion as shall be for Gods glory and our good and so curb all opposition and moderate all temptations as may be consistent with his love and care over us 1 Cor. 10.13 He will not suffer you to be tempted 〈…〉 you are able In short being so near to God and having the dispensation of 〈◊〉 â—pirit and the Administration of Providence his great love maketh him pity his people in their necessities they are his dear purchase therefore he will not lose them John 13.1 Jesus having loved his own which were were in the world he loved them to the end They were in the world when he was to go out of the world left on the midst of waves when he was got ashore He knew the dangers to which they were exposed if they miscarry his own people miscarry therefore his heart is moved with all their dangers and difficulties and when we are most in danger then is love most at work to provide help for us in all our temptations as the mother keepeth with the sick child 5. That love which cometh from the impression of this love is of an unconquerable force anâ— efficacy Cant. 8.6 Love is strong as death jealousie as cruel as the grave the coals thereof are as the coals of fire which hath a most vehement flame 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 There the vehemency and unconquerable constancy of love is set forth it will not be quenched it will not be bribed At this rate Christ loved us his love was as strong and stronger than death He debased himself from the heighth of all his glory to the depth of all misery for our sakes suffered death and overcame all difficulties His love carryed him to us his love could not be quenched by the waters of affliction for he endured the Cross and despised the shame Heb. 12.2 And his love would not be bribed by the offers of Preferment Matth. 4.9 All these things will I give if thou wilt fall down and worship me Ease Matth. 16.22 Then Peter took him and began to rebuke him saying be it far from thee Lord this shall not be unto thee Honour Matth. 27.40 42. If thou be the Son of God come down from the Cross let him come down from the Cross and we will believe him None of this could draw him from his work and in their measure 't is fulfilled in Christians waters cannot quench it Acts 21.13 What mean ye to weep and break my heart for I am ready not only to be bound but to die at Jerusalem Rev. 12.11 And they loved not their lives unto the death They have not learned to love at a cheaper rate It will not be â—ribed Matth. 19.27 And Peter said We have forsaken all and followed thee Luke 14.26 If any man come to me and hate not his Father and Mother and Wife
a wedding Garment and he was examined the man was speechless Matth. 22.12 When every one is particularly observed and tryed there is nothing to reply but glorifying God Jude 15. 2ly Satisfaction of the World in the righteousness and justice of Gods proceeding When every person is arraigned and every work is manifest it cleareth Gods Justice in rewarding his own and in punishing the wicked and ungodly 1. It cleareth his justice in rewarding the faithful they undergo the tryal and though they have failings yet for the main their faith is found to praise and honour and Glory at the appearing of Jesus Christ 1 Pet. 1.7 When his people come to be Judged and have been found obedient to his commands Faithful under tryals patient under all sufferings and inconveniencies 'T is a faith that may be owned before men and Angels Christ will confess them before God Men and Angels Rev. 3.5 So in punishing the wicked Josh. 7.19 God is glorifyed by the Creatures conviction and acknowledgement Psal. 51.4 I acknowledge mine iniquity that thou mayst be justified when thou speakest and clear when thou Judgest God is justified when the Creature is rewarded according to his own deservings God overcometh and we are cast in the plea and suit 2. The word signifieth to be made manifest And so importeth that we must all be manifested or laid open before the Judgment seat of Christ our persons must not only appear but our hearts and ways be tryed 'T is said Luke 12.2 There is nothing covered that shall not be revealed nor hid which shall not be made known 'T is brought as a reason against Hypocrisy the innocency of Gods Servants is beclowded for a while and the sin of men lyeth hid for a while but at length all shall be open hypocrisy shall be disclosed and sincerity shall be rewarded So 1 Cor. 3.13 Every mans work shall be manifested All the ways and works of wickedness though acted in never so secret a manner shall be laid open The Scripture telleth us at the Judgment Eccl. 12.14 God shall bring every work into Judgment with every secret thing whether it be good or whether it be evil The final doom shall repeal all the Judgments of this life and repair them abundantly many things that are varnished with a fair gloss and pretence here shall then be found filthy and abominable and many things disguised with an ill appearance to the World shall be found to be of God approved and allowed by him So 't is said 1 Cor. 4.5 That Christ will bring to light the hidden things of darkness and make manifest the Counsels of the heart and then shall every man have praise of God When every mans intentions and purposes actions and spring of actions shall be displayed then they that deserve blame shall be discovered and the sincere and upright Justifyed and commended Well then the Scripture shews they shall be made manifest and when made manifest In the general there are two places demonstrate it one is Psal. 50.21 I will reprove thee and set thy sins in order before thine Eyes All the ways and circumstances of sin shall be so represented to the conscience that the sinner shall not be able to deny or excuse evade or forget but ever be vexed with the remembrance of his past folly and ever see his sins before him as if fresh committed The other place is Rev. 12.12 And I saw the dead small and great stand before the Lord and the Books were opened and another Book was opened which is the Book of life and the dead were Judged out of these things which were written in the Books according to their works There are Books and another Book there is the Book of conscience and the Book of Gods remembrance Mal. 3.16 In these Books all things are written which belong to the Government and Judgment of the Rational Creature our good and evil is all upon record our means and mercies and our unthankfulness and unprofitableness under them Jer. 17.1 The sin of Judah is written with a pen of Iron and the point of a Diamond Not only in their consciences but before God Isa. 65.6 Behold it is written before me God doth not forget or pass over but note and remember Now these Books are opened at the last day there is not one Book but Books the Book of Scripture is opened as a rule the Book of Conscience as a witness and the Book of Gods remembrance as the notice or Judges knowing both persons and facts But more particularly how are we manifested 1. By the knowledge of the Judge We may hide our sins from men but not from God from the World and from our selves but Christ shall perfectly discover them and bring them forth into the light and shew themselves to themselves and to the World and all their shifts will not serve the turn God observeth men now and observeth them in order to judgment Psa. 33.13 14 15 16. The Lord looketh from Heaven he beholdeth all the Sons of men from the place of his Habitation he beholdeth all the inhabitants of the Earth he fashioneth their hearts alike he considereth all their thoughts Though God resides in Heaven yet he beholdeth all and every of their actions yea their most secret thoughts He fashioneth their hearts alike Sept. One by one He is the former of their Souls as well as their Bodys and knoweth the Operations of their hearts as well as their outward actions Men think otherwise Ezek. 9.9 They say the Lord hath forsaken the Earth the Lord seeth not When he came to mark the Mourners and to distinguish them from the Sinners Psa. 94.7 They say the Lord shall not see neither shall the God of Jacob regard it These are mens Brutish Atheistical thoughts and so go on and are regardless of the Judgment But then your Judge shall Convince you upon his own knowledge A Judge is not disabled from being a witness The Woman of Samaria said John 4.29 Come and see a man that told me all things that ever I did is not this the Christ Christ knoweth all that men do and is able to produce their lives by tale and number even those passages which were most secret there needeth no proof to our Judge for all is open and naked before him 2. The Good Angels may be produced as witnesses they have an inspection over this lower World are Conversant about us in all our ways and are conscious to our conversasations Psa. 91.11 He shall give his Angels charge over thee they shall keep thee in all thy ways Reverence is pressed upon us in Scripture in this respect Eccl. 5.6 Suffer not thy Mouth to cause thy flesh to sin neither say thou before the Angel it was an errour All the business is what is meant by the Angel There some understand it of the Angel of the covevenant the Lord Jesus Christ who is the Searcher of hearts who will not be mocked who cannot be deceived
and being spoken to by him out of Heaven Therefore he saith 1 Cor. 9.1 Am not I an Apostle Have not I seen Jesus Christ the Lord But Paul did not seek his esteem meerly for his vision of Christ and that extasy which befell him at his first conversion but for his faithful discharge of his work on the grounds formentioned for he would not Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as others did but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mortified Christians that have given up themselves to the Lords use should more mind that and esteem themselves and others for true and real worth more than the advantage of external priviledges I am confirmed in this exposition by what is said verse 6 th wherefore henceforth know we no man after the Flesh yea though we have known Christ after the flesh yet henceforth know we him no more That is we should not esteem and judge of persons by their conversing with him in the flesh but by their Loyalty and Obedience to him If they be zealous for his Kingdom and can upon the hopes which he hath offered run all hazards and encounters of Temptations and upon the confidence of his coming to Judgment be faithful to him and out of Love to his person and gratitude for the work of Redemption deny themselves and live to his Glory they have cause to Glory in heart whereas others who boast only of personal acquaintance with him but are not found in Doctrine and the practice of Religion do only Glory in a meer appearance or outward shew before men but can have no true solid confidence in their hearts Well then here lay the case between Paul and his opposites They gloryed in some external thing which could give no solid peace to the Conscience But Paul could Glory in his perseverance diligence patience and self-denyal for the Gospel The sense of which made his heart rejoice and by the way the same glorying may be taken up by all the faithful painful Preachers of the Gospel against their opposites who are the Popish Clergy who Glory in their pomp and their great revenues and that they are the Successours of the Apostles and can pretend an external title to this inheritance and sit in their Chair as Pope Alexander the 6th Haec est bona persuasio quia per hanc nos regnamus Now you are to Judge who are they that Glory in Heart or in Appearance They that Glory in their riches or outward possession or they that Glory in their labours sufferings and converting of Souls to God Doct. That then a man hath the full comfort of his sincerity when he hath the approbation of God and of his own Conscience and hath also a Testimony in the Consciences of others All these had Paul 1. The approbation of God For he saith We are made manifest unto God God knew both his actions and his aims for the Lord considereth both Prov. 16.2 Now the Lord knew his labour his patience his travelling up and down to promote the kingdom of his Son as also that he did this out of hope fear and love Pauls main care was to approve himself to God and to be accepted with God 2. He had the Testimony of a good conscience He telleth them so now and told them so before 2 Cor. 1.12 This is Our rejoycing the Testimony of our Conscience that in simplicity and godly sincerity not in fleshly wisdom but by the grace of God we had our conversation in the world but more abundantly to you ward Not by violent or fraudulent means did he seek to promote the Gospel not his self opinions not self ends they had more experience than others for whereas he was maintained by the poorer towns yet with them he laboured with his hands and still preached the Gospel As usually it falleth out often that handy-craft people are more liberal for the support of the Ministry than the Gentry or Nobles upon the account of the Gospel nay though he could speak of seeing Christ by extraordinary dispensation yet he would glory rather in the real and general evidences of grace than in any external priviledge and advantage whatsoever if Paul had never seen Christ yet he had wherein to glory 3. And he had a testimony in their consciences as well as his own I trust also we are made manifest in your consciences He was confident that he had a witness in their Bosoms of his sincere and upright dealing the greatest approbation that we can have from men is to have an approbation in their consciences for conscience is the faculty which is most apt to take Gods part We may easily gain their respect and applause by complying with their humours but that is not lasting that will not do Gods work and the Gospels Our greatest advantage if we be Faithful servants to God will be to have a witness in their consciences Thus did Paul he wanted not opposers at Corinth some questioned his Apostleship some slighted his abilities some saw no such evidence and excellency in his Doctrine what should the poor man do He courted not their affections by arts of insinuation but approved himself to their consciences But how did Paul commend himself to the Corinthians By three means 1. By the evidence of his Doctrine which he managed with such power and Authority that it was manifestly seen by all who had not a mind to lose their Souls and were not prejudiced by their worldly interest that it was not calculated for the Lusts and Interests of men but their Salvation 1 Cor. 4.2 By the manifestation of the truth commending our selves to every mans conscience in the sight of God Paul preached such necessary Truths as if men were not strangely perverted they might see he aimed at their spiritual and eternal benefit 2. By the success of his Doctrine 2 Cor. 3.1 2 3. Do we begin again to commend our selves or need we as some others Epistles of commendation to you or letters of commendation from you Ye are our Epistle written in our hearts known and read of all men for as much as ye are manifestly declared to be the epistle of Christ ministred by us written not with Ink but with the Spirit of the Living God Not in tables of stone but in the fleshly Tables of the heart The conversions which he had wrought among them gave a sufficient Testimony to their consciences that he was not a vagrant self-seeker he had been the Instrument of transcribing the Doctrine of Christ upon their hearts Paul prevailed with many at Corinth and had converted many God himself assured him of this success Acts 18.9 10. Then spake the Lord to Paul in the night by a vision Be not afraid but speak and hold not thy peace For I have much much people in this city 'T was an opulent but a wanton Town but God would be with him and had much People therefore Paul ventured and prevailed 3. By the purity holiness and self-denial which was seen
himself especially in the point of love he loved himself instead of God and therefore his real recovery must be by the bringing up his Soul to the love of God again now a guilty condemned sinner can hardly love the God who in Justice will condemn and punish him no more than a malefactour will love his Judge who cometh to pronounce sentence upon him Tell him that he is a grave and comely person a just and an upright man but the guilty wretch replyeth he is my Judge Well then nothing can be more conducing and essential to mans recovery to God than that God should be represented as most amiable A Father of mercies a God of pardons one that is willing to pardon and save him in and by Jesus Christ 2 Cor. 5.19 God was in Christ reconciling the World to himself So he is represented comfortably to us and inviting the heart to close with him And Partly Because so we have the highest ingagement to love him We are bound to love God as a Creator and as a Preserver to love him as he is the strength of our lives and the length of our days Deut. 30.20 To love him because he heareth the voice of our supplications Psa. 116.1 As our deliverer and the horn of our Salvation Psa. 18.2 To love him as one who daily loadeth us with his benefits There is a gratitude due for these mercies But chiefly as he is our God and Father in the Lord Jesus Christ. This is the great instance of Gods love Rom. 5.8 God commended his love towards us that while we were yet sinners Christ dyed for us And 1 John 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be a propitiation for our sins That was the astonishing expression of it A mystery without controversy great that he was pleased to save us at so dear a rate by so blessed glorious a person that we might more admire the Glory of his Love to sinners so wonderfully declared unto us God made Christs love so exemplary that he might overcome us by kindness 3. The singular effects of this gratitude or returning love It causeth us to devote the whole man to Christs service will and honour and to bring back all his mercies to him as far as we are able to his use and Glory God in Christ being so great a benefactor all that have received the benefit with a due sense and esteem of it will resolve to Love God again and to serve him with all their powers Rom. 12.1 Who deserveth our love and obedience more than God And our thankful remembrance more than Christs Therefore if we be affected with the mercy of our Redemption we will devote our selves and our all to him and use our all for him Our whole lives will be imployed for him and all our actions will be but the effects of inward love streaming forth in thankfulness to God So Paul here being in the bonds of love and under lively apprehensions of this infinite love of Christ utterly renounced himself to dedicate himself wholly to the service of God and his Church And surely if we are thus affected we will be like minded perfectly consecrating to him our life and strength 2. What influence it hath upon our duties and actions 1. Love is an ingenuous and thankful grace that 's thinking of a recompence or a return to God or paying him in kind love for love The reasonableness of this will appear by what it done between man and man We expect to be loved by those whom we love if they have any thing of good nature left in them The most hard-hearted men are melted and wrought upon by kindness Saul wept when David spared him when he had him in his power and shall God not only spare us but Christ come and mâ—â—e a plaster of his own blood to cure us and heal us and shall we have no sense of the Lords kindness Usually we are taken more with what men suffer for us than with what they do for us and shall Christ do and suffer such great things and we be no way affected 〈…〉 men plead one with another Consider the words of Jehu to Jonadab the Son of Râ—chab 2 Kings 10.15 Is thy heart right as my heart is with thy heart Dost thou in truth affect me as I do thee And Paul to the Corinthians 2 Cor. 6.11 12 13. O ye Corinthians our mouth is open to you our heart is inlarged ye are not straitned in us but ye are streightened in your own bowels Now for a recompence in the same be ye also inlarged That is my kindness and affection is great my whole Soul is open to you and at your service It would be a just return if you would be back again as kind and affectionate towards me as I have been to you And again when we are not loved by those whom we love we use to expostulate it with them as the same Paul to the Corinthians 2 Cor. 12.15 I will very gladly spend my self and be spent for you though the more abundantly I love you the less I am beloved of you Or as Joab to David 2 Chron. 19.6 Thou lovest thine enemies and hatest thy friends Men think they reason well when they plead thus for they presume it of love that it will be ingenuous and make suitable returns Well then the like we may with better reason expect from all those who have a due sense of their Redeemers love that they will return affection for affection And accordingly honour and serve him who dyed for them Gods love hath more worth and merit in it than mans No mans love is carryed on in such an astonishing way nor with such condescension God had no reason to love us at so dear a rate But we have all the reason in the World to love God and serve him Therefore if he hath prevented us with his love the thankful Soul will think of a return and recompense such as Creatures can make to God Gods love of bounty will be required by a love of duty on our part 2. Love is a principle that will manifest and shew its self Of all affections it can least be concealed 'T is a fire that will not be hidden Men can concoct their malice and hide their hatred but they cannot hide their love It will break out and express its self to the party loved by the effects and Testimony of due respects Pro. 25.5 Open rebuke is better than secret love When a man beareth another good will but doth nothing for him how shall he know that he loveth him Can a man love God and do nothing for him No it must shew its self by some over act love suffereth a kind of imperfection till it be discovered tiâ—l it break out into its proper fruits 1 John 2.5 He that keepeth his word in him is the love of God perfected As lust is perfected when it
bringeth forth sin Jam. 1.15 It hath produced its consummate act and discovered its self to the full 3. It bendeth and inclineth the heart to the thing loved Amor meus est pondus meum 〈◊〉 feror quocunque feror 'T is the vigorous bent of the Soul and it so bendeth and inclineth the Soul to the thing loved that it is fastened to it and cannot easily be separated from it We are brought under the power of what we love as the Apostle speaketh of the Creatures 1 Cor. 6.12 But I will not be brought under the power of any 'T is deaf to counsel in its measure 't is true of our love to Christ if we love him we will cleave to him A man is dispossessed of himself that hath lost the Dominion of himself as Sampson like a Child led by Dalilah So is a man ruled and governed by his love to Christ. 4. To a most kindly principle to do a thing for another out of love What is done out of love is not done out of slavish compulsion but good will Not an act of necessity but choice 1 John 5.3 This is love that we keep his Commandments and his Commandments are not grievous That 's bad ground that bringeth forth nothing unless it be forced Natural Conscience worketh by fear but Faith by love Love is not compelled but it worketh of it self sweetly kindly it taketh off all irksomness lessens difficulties facilitates all things and maketh them light and easie So as we serve God cheerfully Where love prevaileth let it be never so difficult it seemeth light and easie Seven years for Rachel seemed to Jacob as nothing made him bear the heat of the day and cold of the night Gen. 29.10 But where love is wanting all that is done seemeth too much 5. 'T is a most forcible compelling principle non persuadet sed cogit one glosseth the Text so It cometh with commanding intreaties reasoneth in such a powerful prevailing manner as it will have no denyal Titus 2.11 12. For the grace of God that bringeth Salvation hath appeared unto all men teaching us that denying all ungodliness and worldly lâ—sts we should live soberly righteously and godly in the present World Nothing will 〈◊〉 your hearts to your work so much as love Lay what bands you will upon your selves if a temptation cometh you will break them as Sampson did his cords wherewith he was bound Promises Vows Covenants Resolutions former experiences of comfort when put to tryal all is as nothing to love But now let a mans love be gained to Christ that 's band enough quis legem dat amantibus major lex amor sibi est Love so far as love needeth no Penalties nor Laws nor Enforcements for it is a great Law to its self it hath within its bosom as deep obligations and ingagements to any thing that may please God as you can put upon it Indeed if there were not an opposite principle of averâ—eness this were enough but I speak of love as love fear and terror is a kind of external impulse that may drive a Soul to a duty but the inward impulse is love that will influence and over-rule the Soul and ingage it to please Christ if it beareth any mastery there 6. 'T is laborious it requireth great diligence to be faithful with Christ. Now love is that disposition which puts us upon labours this if any thing will keep a man to his work Heb. 6.10 God is not unrighteous to forget your work and labour of love And 1 Thes 1.3 Remembring without ceasing your work of Faith and labour of Love 'T is not an affection that can lye bashful and idle in the Soul So Revel 2.4 Nevertheless I have somewhat against thee because thou hast left thy first love Till love be lost our first works are never left Our â—ord when he had work for Peter to do gageth his heart John 21.15 Simon Peter lovest thou me Love sets all a going 7. It dilateth and inlargeth the heart and so 't is liberal to the thing loved I will praise him yet more and more I will not serve the Lord with that which cost me nothing Other things will not go to the charge of obedience to God It will be at some cost for God and Christ and maketh us obey God against our own interest and carnal inclination It was against the hair but the young man deferred not to do the thing because he delighted in Jacobs Daughter Gen. 34 19. 8. 'T is an invincible and unconquerable affection Cant. 8.6 Love is strong as death â—ealousy is cruel as the grave The coals thereof are as the coals of fire which hath a most vehement flame 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 There is a vehemency and an unconquerable constancy in love against and above all afflictions and above all worldly baits and profits The business is of whose love this is to be interpreted of Christs or ouâ—s If we understand it of Christs love then 't is really verified Christs love was as strong as death for he suffered death for us and overcame death for us he debased himself from the height of all Glory to the depth of all misery for our sakes Phil. 2.7 8. And 2 Cor. 8 9. Overcame all difficulties by the fervency of his love despising the cross and enduring the shame on the one hand Heb. 12.2 on the other refusing the offers of preferment Matth. 4.9 10. The Devil maketh an offer of all the World to Christ. Of ease Matth. 16.22 23. And Peter begun to rebuke him saying be it far from thee Lord. Of honour Matth. 27.40 43. Thou that destroyest the Temple and buildest it in three days save thy self if thou be the Son of God He trusted in God let him deliver him now if he will have him for he said I am the Son of God But is also verified of Christians in their measure who love not their lives to the death overcome all difficulties Acts 21.13 Willing to die at Jerusalem Indure all afflictions Psa. 44.17 All this is come upon us yet we have not forsaken thee And suffer the loss of all worldly comforts Matth. 19 27. Behold we have forsaken all and followed thee And Luke 14.26 If any man come to me and hate not Father and Mother and Wife and Children and Brethren and Sisters and his own life also he cannot be my disciple But rather I apply it to the latter for 't is rendred as a reason why they beg a room in his heart the love that presseth us is of such a Vehement Nature that it cannot be resisted no more than death or the grave or fire can be resisted Nothing else but Christ can quench it and satisfy it such a constraining power it hath that the persons that have it are led captive by it an ardent affection and love to Christ
given to his Justice that his Mercy may have the freer scope the sinner saved and the sin branded and condemned Oh what shall we render to the Lord for so great a benefit Let us unboundedly give up our selves to be governed and ordered by him at his will and pleasure noâ— loving our lives to the death Rev. 12.11 Life must not be excepted out of this resignation Luke 14.26 4. How this must be improved First by consideration Secondly By determination For 't is said we thus Judge 1. Consideration Whereby spiritual truths are laid close to the heart the Soul and the object are brought together by serious thoughts God will not govern us as bruits and rule us with a Rod of Iron by meer power and force the heart of man is overpowered by the weight of reason and serious inculcative thoughts which God blesseth to the beginning and increase in our Souls Therefore cast in weight after weight till the Judgement be poised and you begin to judge and determine how just and equal it is that you should give up your selves to God and to Christ who have done those great things for you God often complaineth for want of consideration Isa. 1.3 But my people will not consider And Deut. 32.29 Oh that my people would be wise and consider their latter end And Psa. 50.22 Consider this ye that forget God Most of our sin and folly is to be charged upon our inconsideration so also our want of grace 'T is God doth renew and quicken the Soul yet consideration is the means The greatest things in the World do not work upon them that do not think of them Therefore how shall the power of the word be set on work but by serious and pressing thoughts The truth lyeth by reason is asleep till consideration quicken it The fault of the highway ground is they hear the word but understand it not The first help of grace is attention Acts 16.14 She attended to the things that were spoken by Paul What is this attending but a deliberate weighing in order to choice minding esteem and pursuit Those invited to the wedding Matth. 22.5 They made light of it Non-attendency is the bane of the greatest part of the World they will not suffer their minds to dwell upon these things 2. There is determination or a practical decree We thus Judge in all reason when we have considered of it we cannot Judge otherwise the Scripture often speaketh of this Acts 11.23 He exhorted them all with full purpose of heart to cleave to the Lord 2 Tim. 3. This like a bias in a bowl carryeth the authority of a principle in the heart these decrees enacted in the heart are frequently mentioned in Scripture in the case of religion in general as Psa. 119.57 Thou art my portion O Lord I have said I would keep thy words Sometimes some particular duty when the heart is backward Psa. 32.5 I said I will confess my transgression unto the Lord. Sometimes in compliance with some divine motion Psa. 27.8 I said thy face Lord will I seek Sometimes after a doubtful traverse or conflict with temptations Psa. 73.28 It is good for me to draw near to God I have put my trust in the Lord God Generally 't is a great help against a sluggish and remiss will Christians are so weak and fickle and inconstant because they do not use this help of decreeing or determining for God and binding and ingaging their Souls to live to him VSE It exhorts us 1. To affect our hearts and ravish our thoughts with this great instance of the love of God 'T is the commending circumstance to set it forth John 15.13 Greater love hath no man than this that a man lay down his life for his friends And Rom. 5.8 God commended his love towards us that while we were yet sinners Christ dyed for us God hath not another Son to bestow upon us a better Christ to die for us love is gone to the utmost nor can we be redeemed at a deare rater That we may be affected with it 1. Let us not look upon it only as an act of heroical friendship but in the mediatory notion for so 't is most penetrating and sinketh into the very Soul and that 's the way to draw solid comfort whereas the other only begetteth a little fond admiration we look upon it as an act of generosity and gallantry and that begets an ill Impression in our minds But to look upon it as a mediatorial act breedeth the true broken-hearted sense and thankfulness which God expecteth We all stood guilty before the Tribunal of Divine Justice and he was surrogated by the covenant of redemption and made sin and a curse for us He was to be responsible for our sins according to the pact and agreement between him and his Father Isa. 53.10 There is the covenant of redemption described When thou shalt make his Soul an offering for sin he shall see his seed he shall prolong his days and the pleasure of the Lord shall prosper in his hand 'T is not to be looked upon as a strange history and so to stir up a little wonder or a little fond pitty as at a tragical story but to fill us with a broken-hearted sense and deep thankfulness that the Son of God should come to recover our forfeited mercies When we were sentenced to death by a righteous Law and had sold our selves to Sathan and cast away the mercies of our creation and by our multiplied rebellions made our selves ready for execution then the Son of God pittyed our case undertook our ransom and paid it to the utmost farthing 2. Consider the Consequent benefits both here and hereafter Isa. 53.5 But he was wounded for our transgrâ—ssions he was bruised for our iniquities and the chastisement of our peace was upon him and with his stripes we are healed And Rev. 1.5 6. Who hath loved us and washed us in his blood and made us Kings and Priests unto God In the Heavenly Priest-hood nothing will appear in us displeasing to God The love and praise of God will be our whole Imployment In expectation of this happy hour we must begin our sacrifices here 3. Let us not by affected scruples blunt the Edge of our comfort Christians would know too soon their peculiar interest in Gods love whether intended to us and so disoblige our selves from our duty These affected scruples are a sin because secret things do not belong to us but the open declarations of God concerning our duty Deut. 29.29 'T is the part of a deceitful heart to betray a known duty by a scruple we would not do so in case of temporal danger if a boat be overturned we will not make scruples when any come to our help whether they shall be accepted or not Do not refuse your help and cure but improve the offer 1 Tim. 1.15 This is a true and faithful saying Jesus Christ came to save sinners of whom I am chief
solid comfort but in being real Disciples others are but Christians in the letter not in the Spirit Those that are in the letter have notions of God and Christ and Heaven and Hell but they have but names and notions of these things But feel nothing of the power and life that accompanieth these things A man may profess himself a Christian and yet perish with unbelievers yea be as great an enemy to Christ as the Jews that crucified him and the heathens that worshipped other Gods a grieving of his Spirit a despising the fruits of his purchase a refusal of his holy Ordinances and an hatred of his Servants is no less offensive to him and may argue as little affection in us as either the spight of the Jews or Idolatry of the Heathens did in them to Christ. I call this profession of careless lawless Christians a knowing Christ after the flesh because 't is a meer carnal humane natural respect to Christs memory such as a man beareth to his famous Ancestours or the deceased Hero's of his Country not befitting him who is our Mediator and Lord of all things who is best remembred when our hearts are converted to him and when his Laws are obeyed such as the Jews did bear to Abraham the founder of their Nation or Moses the Law-giver of their Country Surely Abraham and Moses were as dear to the carnal Jews as Christ can be to us but Christ telleth them if you were Abrahams seed you would do the works of Abraham Joh. 8.39 And Joh. 5.46 If ye had believed Moses ye would have believed me They were Abrahams seed after the flesh not after the Spirit they were Abrahams seed after the flesh but that did avail them nothing since they did not follow his example but sought to kill him which was far from Abrahams Spirit and temper A little of mens practice is a surer rule to try by than all their fair language and complemental respect John 9.28 29. Then they reviled him and said Thou art his disciple we are Moses his disciples we know that God spake to Moses but as for this fellow we know not whence he is However he or such as He were so fully resolved to become disciples to Christ yet they would cleave to Moses John 9.28 Thus are the best of men mistaken and abused by their carnal Successours They made use of Moses his name to excuse their disobedience to Christ. It is an old trick of degenerate men to cry up the names of pious Ancestours and externally to adore the memory of Saints departed But such motives of love are but carnal when there is an apparent inconformity between you and the persons whom you would magnify We detest the memory of Annas and Caiphas Judas and such others as conspired to take away the life of Christ so did they of Corah Dathan and Abiram Ahab was accounted as wicked by them as Pilate by us Therefore to rest in a naked historical belief and meer profession of the name of Christ when there is such an apparent insubjection to his Laws 't is but a knowing Christ after the flesh owning him as the God of the country upon custom and tradition Well then Christ is never rightly entertained but when his Doctrine is received and intertained by faith though there should be an hatred of his persecutors a quarrelling for his religion you put him to more shame in your conversations and crucify him afresh every day Heb. 6.6 Seeing they have crucified to themselves the Son of God afresh and put him to open shame A quarrelling ruffian may be ready to fly in the face of him that shall speak a disgraceful word against his Father when his own dissolute and ungracious wicked courses grieve his Fathers Spirit and shame him more than all their reproaches so many will pretend much love to Christ and in an heat quarrel be ready to venture their lives for their religion No man would have his religion despised but yet he shameth and bringeth it most into contempt that matcheth it with disproportionate practices as those are called enemies to the cross of Christ that preached Christ but yet lived in a sensual and earthly manner Phil. 3.19 2. By acts of sensitive affection in the reading or meditating on the story of Christs sufferings or when you hear his Passion laid open in a Rhetorical fashion Men at such occasions find that there is stirred up in themselves some fond pitty at his sufferings and indignation at the Jews and are ready to fly in the face of Judas that betrayed him and the Rulers and those that put him to death All this is but an humane natural respect such as we will find in our selves at any tragical representation true our false let a man but read the sad preparation of Abraham when he went to sacrifice his Son Isaac or the pittiful words and moans of Jacob when they told him that some Beast had devoured Joseph and shewed him his coat The sacking of Jerusalem by the Babylonians or how they handled that miserable King Zedekiah when they had first slain his Children before his face and then put out his eyes Or the Lamentations of Dido for Aeneas when she slew her self These storys will draw as many tears from our eyes as the story of Christs sufferings things of small importance well represented to the fancy may thus affect us And besides these light affections do not comply with Gods end in the Mystery of Redemption we are not to reflect upon the death of Christ as a tragical accident or sad story but as a well-spring of Salvation and God looketh for more noble and spiritual motions namely that we should be affected with the horror of our sins that crucified the Lord of Glory and the terror of that dreadful severity which God manifested on his own Son when he took our burden upon him and the admiration of his incomparable wisdom which could joyn his mercy with his justice the unspeakable joy of Salvation which is derived thence to us and the ardent love which we should bear to the Father who hath given his Son to die for us These are the true resentments of the death of Christ even that we may raise our hopes of mercy upon the foundation of his merit and satisfaction as the price of our blessings and ingage our selves to God in a way of thankfulness for his great love and mercy and increase our hatred of sin having such a glass wherein to view our hatefulness now these are spiritual respects the other are but carnal such as we would shew to man pitifully handled 3. By expressing our respects more in the pomp and pageantry of outward complements rather than serious devotion or an hearty obedience to his Laws or worshipping him in Spirit and in truth This is also a knowing Christ after the flesh or a carving out a respect to him that rather suiteth with our carnal minds than his glorious estate now in