the imperfection of it cannot justifie us or save us so neither from the weaknesse of it can it preserve Grace is not God neither hath it the power of God Obj And if you say That actuall help of grace whereby God keepeth us that is but a Creature and then that must need another help and so in infinitum as some Arminians urge I answer Grace inherent in us is by way of a permanent principle abiding in us and so needeth some to excite and quicken it but this actuall helping is by way of a transient principle moving but not continuing and so that doth not need a further help This is like the sharpening of the edge of the tools This is like the actuall Ejaculation of the Sun-beams which make Objects to be actually seen Take heed then of magnifying grace too much within us as in Popery when it is made our Righteousnesse whereby we are justified before God or when we judge this able of it self without further Auxiliaries of God to preserve us Thirdly Grace is necessary to keep us Because while we are in this Life we are yet but in the way We are not come to our Eternal home in Heaven where we shall be so confirmed that we shall not need such peculiar helps as now we do We are here still in the way Our Condition is compared to a warfare to a Wrestling and fighting We are but in the race we have not yet put on the Crown and therefore Gods assisting grace is alwaies necessary One reason the Orthodox give why we are justified by imputed Righteousnesse and not inherent why our inherent Righteousnesse is imperfect though God could make it perfect is because God thereby would make us humble and lowly in our selves But say the Adversaries if we were perfectly holy there would be no danger of pride no more then there is in those that are glorified To which it is answered That suppose a man were made perfect in this Life and were yet in viâ not in termino There would be as much danger of pride as there was in Adam and the Angels The Saints therefore glorified they are made perfect they are no more in the way They have overcome and so are made Pillars in the Temple of God that never shall be removed But it is not thus with the most holy man he is yet fighting sighing groaning and so needs daily custody Fourthly If we doe Consider those many Commands and Exhortations not to be high-minded but fear Rom. 11.20 To walk with fear and trembling These argue a necessity of dependance upon God The Apostle Rom. 11. bids a man take heed of boasting lest he fall for thou bearest not the Root but the Root thee Rom. 11.18 This is very pertinent Thou dost not keep God to thee but God keepeth thee to himself The branch gives not juyce to the Vine but the Vine to the branch The Arminians from such Exhortations would inferre the Apostasie of Saints but they are rather practicall and powerfull means whereby he doth preserve his people By these admonitions to take heed of falling they are enabled to stand Only by them we are advertised to look up unto God as being unable to establish our selves Fifthly The remainder of corruption within the Godly that is very active and working proveth the necessity of Gods gracious power Paul Rom. 7. complaineth of the lively power of this Law of sinne within him and that at all times and in all duties even so farre prevailing that it hindred him from doing the good he would Now then if we have such a powerfull Enemy within us if from our own hearts would arise lusts to destroy us who seeth not the necessity of Gods keeping of us Alas we live all the day in spiritual danger our Souls may be betraied every moment Did not God therefore keep us we needed no Enemy to destroy us but our selves Sixthly The malice and power of Satan continually assaulting of us proclaimeth the great necessity of Gods power He is the Tempter and he is a roaring Lyon to destroy The Devils are the principalities in high places and above all he is most set against the godly as Luk. 22. Now who could be secure in the midst of so many Legions of devils if Gods arm did not alwaies support us would not Satan have possessed the heart of Peter as much as he did Judas had not Gods power withstood him his Temptations are so sutable so subtlely managed so importunately urged that it must be a power from above that can overcome them They are called Satans darts and his fiery darts to shew how quickly and forcibly they can enter Ephes 6.16 Lastly That Gods gracious help is necessary every moment appeareth in the sad Fals and woful decaies of the truly Godly which could never have been had they not with Sampson deprived themselves of their strength how comes David in all that mire of Uncleannesse and Murder how comes he to be made indeed like one of the vile persons of the Earth as once Michol falsly upbraided but that God had withdrawn his present assistance and whatsoever sins or Fals you reade of in the Godly it was because the Lord was not a present help to them in that Temptation as when the Sun withdraweth his Light it must needs be dark or his heat it must be cold Vse of Exhortation to the godly to live by a depending Faith upon Gods gracious power onely in thy way to Heaven The way is so streight the oppositions so many Thy corruption so great that thou canst never come to the Journeys end unlesse God be with thee all the day long Shall men in outward temporall difficulties say as Jehosaphat did O Lord we know not what to do but our eyes are upon thee how much rather in all thy combats with sin and endeavours after holinesse maist thou cry out O Lord the work is so great the dangers so many that I know not what to do Wo be to me if the Lord let me alone to my self Therefore as the Church resolved so doe thou lay hold on God and do not let him go Wrestle and strive with God as Jacob not letting him alone till he blesse thee Say as Moses I will not go unlesse the Angel of thy presence go along with us and that thou maist doe this take heed First Of presumption and self-confidence They are the humble and self-debased whom God will help When I am weak then am I strong 2 Cor. 12.10 Paul exhorteth Timothy to be a spirituall Souldier and to get the heavenly armoury upon him yet he must be strong in the power of the Lord 2 Tim. 2.1 The like is said to all Christians Ephes 6.10 When Peter presumeth upon his own strength then Gods assistance doth forsake him Secondly Take heed of wilfull throwing thy self into the occasion of sinne For by this means thou temptest God whereby he forsakes thee Thou wilt runne into
after that heavenly unity to have it with the Church here in grace as it shall be with the Church hereafter in glory And certainly if this were not accomplished in Heaven then there would not be all tears wiped away nor would the reproach of Jerusalem cease Thus you have heard what it is that makes this unity of believers consummate and perfect Now let us consider What is the cause of this and that we shall finde to be no humane strength or outward wisdome and policy but the lively communication of grace inabling thereunto by Christ himself Though the Papist pleades That the acknowledgement of one visible Head in the Church is the onely means to preserve unity yet experience sheweth the falsenesse of it The divisions and breaches of the godly like those of Reuben have made sad workings of heart and many have come running in with their water to quench this fire Several Antidotes have been prescribed against this corruption but yet when all is done It 's the onely power of Jesus Christ as Head of his Church that workes this sweet Harmony It 's true indeed many rules and pacificall means are commended by wise and godly men to make an unity but these work onely morally and swasorily that which doth as it were physically and really worke it is the Lord Christ himselfe as the fountain of this unity And the reason is because this unity among believers is not onely externall but internall and spirituall Now no man can worke this unity in the hearts of the godly any more then he can worke purity and holinesse Therefore we see in the Text That because Christ is in us and the Father in Christ therefore are the godly perfected in one so that it requireth a Divine Supernaturall power to make the godly at heavenly accord even as it doth to make them godly Hence it is that in this prayer Christ commendeth it to God to work it as being beyond all humane power to effect it Now Christs being in a believer is a cause of these things in reference to their unity First He is thereby a cause of the Vnity it self For we told you This unity though externall yet is chiefly spirituall and internall viz. The harmonious knitting and joyning of all the Members of Christ together in him their Head Now this being wholly spirituall none can effect it but God alone for naturally we are dis-joyned from God and full of contrariety to him Therefore to be made a member of Christ and implanted into him cannot be by any other but the Spirit of God As those dry bones in Ezekiel could not of themselves gather together nor can a Cyen graft it self into a stock Thus it is here till the Spirit of God joyne us to Christ we are enemies and adversaries unto him That power therefore which gives grace that onely unites As in the naturall body the same cause which makes a member makes it also a united member Insomuch that in all the fractions and divisions we see amongst the godly we ought to have our eyes up more to God to consider that power which makes them holy must unite them and indeed to make them gracious and holy is the greater work yea unity would flow by a necessary resultancy from our membership in Christ but that still our corruptions are too strong and apt to disturb all Secondly Christs being in us is not onely the cause of our Vnity but also of the harmonious sutable proportion to each other We have an admirable description of this harmonious sutablenesse in the unity of Christs body Colos 2.19 Ephes 4.15 16. For the first It 's a Text full of rich and glorious matter and to understand it consider What it is that the Apostle makes the cause why those false Teachers did advance the worship of Angels introduce humane traditions and all to set up other means and wayes of Justification then the Scripture hath appointed It is saith he because they hold not the Head So that every Christian in the matter of all spirituall concernments is still to look up to Christ as the Head and not to let him goe and this he amplifieth from a two-fold precious effect of this Head The first respects the union of beleevers to Christ and so the body is said by joynts to receive nourishment that as the body hath it's nourishment suppeditated by those natural helpes so hath every Christian from Christ Now the joynt that suppeditates these spirituall helps is chiefly the Spirit of God So Romans 8.9 If any man have net the Spirit of Christ he is none of his So that as that is not a member truely united to the Head which is not informed with the same forme the Head is so neither is that Christian really united to Christ which wants the Spirit of Christ Now the Spirit of Christ is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To administer nourishment The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie to supply all those ornaments which were necessary to such as kept their sacred dancings and festivities but here it signifieth the supply of those things that are necessary for our spirituall end and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added amplifieth it denoting the full plentifull and abundant supply it giveth So that you see it 's Christs Spirit not ours which doth thus inable us The second benefit flowing from Christ our Head is of the Members themselves They by bands are knit together Now the band here is chiefly also the Spirit of God though gifts and graces doe ordinarily unite So the Apostle 1 Cor. 12.13 For we all by one Spirit are baptized into one body So that the Spirit of God which is in Christ doth also work in all beleevers inflaming and exciting to such graces whereby they have intimate communion one with another Now from these two benefits conjoyned we have the admirable fruit thereof that the body groweth with the increase of God The spirituall growth of Christians as in the body is called The increase of God partly because God onely is the efficient and cause of it partly formally because the nature of this increase is divine and heavenly partly finally because it is to the glory and honour of God So that by all this we see Every true member of Christ is a thriving and growing member and that harmoniously according to it's respective nature and all this comes wholly by the Spirit of Christ so that an unity in the harmonious increase of it depends solely upon him By this Explication the other fore-mentioned Text may also be discovered Lastly Christs being in us is the cause of the perpetuity and constancy of that Vnity the godly have This Union in Christs body can never be dissolved As the Personall Union of Christ could never be divided so neither the mysticall Therefore our sound Divines doe well from Christs in-dwelling in us propugne and assert the perseverance of the Saints Vse of Instruction
Jew after the Spirit would farre esteem the latter Thus it is here No power or works are judged great but what are temporall visible and in civill outward things we are apt more to look upon Alexander the great or Constantine the great because of their civill power then Christ who is the King of Kings and Lords transcending all these but in a spirituall way 1 Tim. 6.15 Christ hath this magnificent Title King of Kings and Lord of Lords It 's observed by Drusius a Learned man that those Titles were usually given to the great Kings of Persia then which there were none assumed more to themselves then they did yet the Apostle attributeth this to Christ to inform us that as God hath exalted Christ above all earthly power so we should magnifie and glorifie him accordingly certainly if we Christians did put forth our faith and meditations about the greatnesse of this power it would work great joy and confidence in us It would work an holy fear and trembling The Apostle Eph. 1. Phil 2. Col. 1. is even transported with the expressions about it Now this power of Christ is no where more glorious then in sanctifying and preparing an holy people for himself To give them of the same Spirit with him They that were dead and noisome in sinne to make them live in holinesse and to adorn them with all the graces of his Spirit Oh then let not the people of God be dismaiâ—d or discouraged with the apprehension of their own weaknesse and impotency how can they love God bear afflictions die in hope and comfort Alas thou thinkest on thy own weaknesse and not Christs power Remember Of his Fulnesse thou art to receive A thirsty man need not doubt whether the whole Ocean hath water enough to revive him Christ we reade gave wonderful power to his Disciples and other beleevers to work miracles This amazed and astonished all the world but certainly this power of changing mens hearts and reforming their lives is farre above this To open the eyes of the minde is more then to give bodily sight to say Ephatha to the heart is more then to say so to the ear To raise from the death of sin is more then to command out of the grave Austin said To make a man holy is more then to create a world Conversion is not usually called a Miracle yet it 's a greater wonder then a Miracle Let that soul then which hath found Christ thus powerfull upon him admire the unsearchable greatnesse of his Christ wonder at it as the most admirable expression of Gods power to thee Secondly Christs power is seen in that he doth not only give grace but he is able to bestow all that glory and happinesse the Scripture promiseth Now the reward or fruit of grace is either that inward peace and joy of heart here or eternal happinesse hereafter both which are in Christs power and munificence It was alwaies a flower in the chiefest power to be able to remunerate those that did great service and this is part of Christs Jus Regale For the first the peace of conscience and joy which accompanieth well-doing is exceeding great insomuch that if there were no heaven hereafter yet godlinesse brings a present sweetnesse and delight with it It hath present pay Now all this peace and comfort especially between God and the soul is wrought by Christ only who is called the King of Peace Isa 9. yea our peace Eph. 2.14 because he reconcileth God and man If those Peace-makers be blessed that make man and man to agree how much more is he that brings God and man to agreement But this Christ worketh Alas the heart troubled for sinne rageth and is like an hell till Christ bids it be quiet and still Hence he promiseth to send the Comforter and it 's his Spirit which is sent into our hearts making us to cry Abba Father Gal. 4.6 Oh then let the grieved and perplexed soul through the guilt of sin that can finde no rest no ease go to him that hath power indeed to command these waves to be still See with what love and power Mat. 11.28 this is expressed Come to me ye that are heavy laden and I will ease you Christ will give ease See how imperiously he speaks Let your sinne be never so terrifying your conscience never so disquieted The devils never so much troubling and tempting of you yet I will give you ease You shall finde rest for your souls No earthly power in the world can say thus truly Therefore this is to direct the godly in their black temptations They cry out It cannot be I should have peace I should have joy There may as soon come fire out of water as peace and quietnesse out of my heart Oh remember this Text The power Christ hath over all flesh Is thine excepted Christ can ease and quiet every mans heart but thine Be ashamed to think thy weaknesse more then Christs power Thy guilt more then his consolations The other fruit of a godly life is Eternal happinesse and this Christ doth also bestow upon those that are his At the day of judgement we reade of him putting them into possession Come ye blessed of my Father inherite the Kingdom prepared for you Mat. 25. Heb. 5.9 he is called The authour of eternal salvation he cals himself the bread of life he that eateth on him shall never die more so that all that happinesse and blessednesse which is in the life to come is attributed unto Christ both the purchase and authour of it It 's he that will say Well done good and faithfull Servant enter thou into thy Masters joy For those Parables that speak of a great King employing his Servants in such work and then so abundantly rewarding of them is Christ This should be a great encouragement in Christs service What a glorious and powerful Master do ye serve one who is able to requite thee with eternal glory and everlasting happinesse If we suffer with him we shall reign with him Rom. 8.17 The greatnesse and bounty of the Master doth quicken the Servant Haman was glad of Ahashuerus his emploiment because he could put such honour upon him But oh how should our hearts be enflamed to work for Christ what cannot such a Master do for us Ask any thing in earth or heaven he can bestow it on thee How unworthy is it when we grudge at the work Christ requireth when we repine at the Crosse he would have us take up This is not to attend whom we serve how great our Master is what Treasuries he hath out of which he can bountifully reward us Thirdly Christs power is seen in that he can forgive and pardon sinne Which is acknowledged by all that God only can do it Mar. 2.7 You have this power of Christ particularly opposed by his enemies but vindicated by him and that he hath power to forgive sinnes he proveth by his power to work Miracles Not that
〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quiet easie death without pangs and torment but this is the easiest the comfortablest the best dying Oh that we should preferre any thing before that Oh that thou shouldst not cry out of every sin This will trouble me when I am dying 4. It 's a blessed thing to go out of the world having done Gods work because we are immediatly to appear before him No sooner is thy soul gone out of the body but it appeareth before God he either for thy sinne adjudgeth it to hell or because thou art a member of Christ appoints thee to eternall glory oh then when there is but such distance between God and thy soul how comfortable is it to have been all thy life time glorifying God Thou hast been glorifying God and God comes now to glorifie thee Thou hast been doing his work and now he is giving thee the good things promised Oh Beloved how should this prevail with you there is but a step between my soul and God how will God look on me who can endure his frowns and displeasures Doth not the Apostle say It 's a fearfull thing to fall into the hands of the living God Heb. 10.3 And now I am falling into Gods hands either the hands of a merciful Father or provoked enemy Well then while thou art in these conflicts and agonies what support is it to have this sure evidence O Lord in my life time I lived for thee and to thee now I come to live with thee O Lord In my life time I knew thee I did thy work but I was at a vast distance now I come to the immediate injoying of thee Reas 5 5. It s a blessed thing to have this evidence because it 's of that good which will be eternall Canst thou truly say thus then it 's an immortall Crown of Glory that is laid up for thee no more deaths no more changes no more fears or tears thou art made for ever But of this heretofore Vse of Admonition Let every one attend and give all diligence to get this evidence Oh the terrour and horrour that must take hold on thee if thou hast been dishonouring of God all thy life long if thou hast been doing the work that sinne and Satan tempted thee to why art thou so devoid of all understanding will thy health and strength alwaies hold Art thou exempted from the stroke of death Is not thy time running on sit down then and consider what thoughts will at thy death possesse thee What testimony have I that I have done the work of the Lord Oh doth not thy life accuse thee Is it not all over bloody Canst thou think of what thou hast been with any content Is thy life at present such that thou canst say O Lord I am doing thy work Oh the amazement and astonishment that should take hold on such men SERMON XX. Sheweth who they are that cannot at the close of their daies take comfort in this That they have finished the work God gave them to do As also what things if not avoided will much diminish the comfort of the Godly ones at that day JOH 17.4 I have glorified thee on earth c. THe Doctrine observed was That it is a most blessed and happy thing in the close of our daies to be able to say upon good grounds We have finished the work God gave us to do You have heard particulars illustrating it and the grounds of the point I shall now amplifie this and in the first place shew Who they are that cannot with any comfort or very little be able to say thus For although this truth in the general be very terrible yet in the particular it loseth its edge because every man is a self-flatterer Every one is apt to think I have done Gods work and therefore it will be well with me If therefore it be possible my endeavour shall be that this arrow of Gods truth may enter in at the joynts of thy armour seeing it cannot any where else Consider then who they are that may say they are dogs and not children so that this bread doth not belong to them And first All those who daily and constantly are doing the clean contrary work to what God requireth such whose conversation is a perpetuall reproach and dishonour to God these do not at all glorifie God These have cause to tremble and quake when death approaches and their accounts must be made and is not this the condition of most Look generally upon mens lives are they not doing the devils works are they not dishonouring God all the day long by their ungodly conversation If there be any that are tender and consciencious are they not like gleanings after a Vintage here a man and there a woman otherwise for most men you would think they thought hell and the day of judgement to be but fables and such a truth as this to be a meer bugbear But God will not be mocked neither can mans greatnesse or atheism or prophane scoffings put off these things Oh then be at last perswaded that that life thou livest will be little comfort to thee one day Oh how speechlesse and confounded wilt thou be when God shall enquire into all thy words into all thy actions and there is nothing but sinne appeareth when every thing will be turned into blood as the Egyptian punishment was into the bloud of thy soul When God looked over all his works he had done he saw them exceeding good and so blessed the seventh day but thou wilt look over all thou hast done and finde it exceeding evil and curse both the day of thy birth and the day of thy death Oh that men would be wise that they would consider their later end What wilt thou do when God when thy conscience when the law when devils will accuse thee Where wilt thou hide thy self Remember Jacob Gen. 32.13 when his brother Esau was to meet him who was enraged and provoked against him how carefull he was by Presents and humble deprecations to mitigate his anger Remember the unjust Steward Luke 16.8 who knowing he must be called to account taketh all the subtill waies he can to make himself friends when he shall be cast out of his office our Saviour speaks that parable to this purpose That when God shall say to every one of us Thou shalt be no long or steward in this relation in that condition I will have an account of all that then we manage all things so that we may be able to have some comfortable refuge 2. Those have nothing of this texts comfort who though they do not contrary work yet do different non-required work It 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though they do not male yet they do aliud agere a servant though he do not contrary to his Masters work yet if he do not the same he is commanded he is obnoxious to his Masters wrath And this is
the like for us Heaven and eternal glory cannot be had without much working and suffering Rom. 8.17 If we suffer with him we shall also be glorified with him Hence are those commands and expressions Strive to enter in at the strait gate Mat. 7. Be in an agony The violent take the Kingdom of heaven That the righteous is scarcely saved Be not weary in well-doing because we shall have a recompence if we faint not Gal. 6.9 That implieth such labour and discouragements in the way to heaven that it is very hard not to faint not to be weary to give over all As the people of Israel in the wildernesse murmured and wished themselves in Egypt again because they found it so difficult to get into Canaan Hence Heaven is called a rest Heb. 4.9 There remains a rest What doth that imply but here in this world we are toiling and troubled and never have any rest but in heaven there is rest that also denoteth how sweet and excellent a place heaven is and how much we while in this world shold desire it and pray for it Whereas our desire to be in this world is as if a man should be willing to lie in a bed full of thorns pricking and gaâ—ling of him Thus hath God appointed a Fight before the Crown labour before our wages tempests and storms before the haven wearisomnesse before a rest Therefore in the 2d place Every Christian must up and be doing that doth expect Salvation Sluggishnesse and lazinesse will deprive of this glory Oh when such shall see themselves shut out of all happinesse and tormented for ever in those eternal flames then how will they cry out of their lukewarmnesse and unprofitablenesse what a terrible sentence is pronounced upon the unprofitable Servant Mat. 25.30 He is to be cast into utter darknesse where there is weeping and gnashing of teeth If Christ himself must first work and then look for a reward let not the Servant think to be above his Master We must not think to have heavenly glory as our Saviour saith Mat. 5. The Lillies of the Field have a greater glory then of Solomons yet they spin not they labour not No but the Scripture crieth out aloud to every one To work out his Salvation with fear and trembling Phil. 2.12 Oh then that the consideration that Christianity is a work No work no glory would make us shake off slothfulnesse and negligence Do not think God will provide heaven for thee as he did a Wife for Adam in a deep sleep he thought of nothing he took no care about any such thing They that say Let us eat and drink for to morrow we shall die little think of the way and the work God requireth before happinesse Those that like Dives fare deliciously every day that live in ease and security let them think this Calm will breed a great Storm as they say before Earthquakes there is a wonderful stilnesse and calmnesse So all their pleasure ease and delight is but the forerunner of unspeakable torments and misery 3. Hence we see That good works and an holy active life is not forbidden but commanded by the Scripture To preach Christ or faith or grace or the benefit of the Sacraments so as that a godly exact and diligent walking and working is excluded is to preach another Christ another Gospel then we have received Our Saviour by those Parables of divers talents as also of the foolish Virgins and of the unjust steward Mat. 25. of hiring Labourers into the Vineyard did hereby commend the necessity of working Paul fought a good fight and all the godly Worthies commended by him Heb. 11. had an active laborious faith and they are accounted blessed that die in the Lord Why because their works follow them Rev. 14.13 yea at the day of judgement that judicial processe will be according to the works we have done or we have not done for omission of duties though there be no commission of sinne the sentence of condemnation will be pronounced so that concerning this duty of working there have been errours on both sides sometimes Satan hath so prevailed as to perswade men against working to fancy a kinde of notional faith that will not purifie or clense the heart a painted fire that will not burn Sometimes again when he could not prevail that waies then he hath set up working to overthrow beleeving to make Christ and his grace ineffectuall Take we heed then that we split not our selves at either of these rocks but conform our selves to Christ who was never idle but like a careful Shepherd went up and down seeking the lost Sheep This is the devils great temptation to tempt thee not to work or if thou workest to puff thee up with confidence about it and so to make thee â—un in vain The Popish Doctrines they have so infected men about works teaching them to put confidence therein that it was an infinite mercy to the Church when the true doctrine about Christ and the grace of the Gospel beâ—aâ—e to be published and by reason of some expressions there arose up the Antinomians and others who cried down working as if that were to bring the Law in again for justification but both these misse the mark both the Pharisee with confidence in his works and the Publican without his works are excluded this place of glory 4. There is therefore a necessity for many considerations while we are in our journey to heaven that we should be working all which are good to be laid to heart that so we may avoid all unprofitablenesse and at last to be able to say and now my work is done O Father glorifie me The first is from the command and will of God Every Page in the Bible presseth doing Gods will yea we are to be stedfast immoveable alwaies abounding in the work of the Lord 1 Cor. 15. So that if there were no other motive to excite us the command of God might be greatly provoking He who hath a command and a Soveraignty over all That commands the very inanimate creatures and they obey how much rather should we yeeld obedience to his will and the rather because whatsoever work he commands as it is good in it self so it 's good to us It 's good in it self When the devil and sinne tempt to that which is evil thou presently givest up thy self and shall God require that which is good and thou refusest it Besides It 's good for thee as well as good in it self It 's a work thou wilt never repent of it will never be matter of grief to thee Whereas for all other works of the flesh and the devil they will prove thorns in thy side There will be a horrour upon thy Spirit for them making thee to cry out Oh that I had never done this or that sin is called dead works Heb. 6.1 because they argue a man dead and devoid of spirituall life and so they also carry to eternal
death but these works of God they are living works partly because they proceed from a life of grace and partly because they will live for ever they will go to the grave with thee to heaven with thee they will never forsake thee 2. It 's our duty to work because God hath made them the necessary way to walk in if we will be saved Without holinesse no man shall see God Labour for the meat that perisheth not Hence if we consider every gracious work of patience love meeknesse we shall see blessednesse is promised to them Not that these justifie only the person justified cannot be without them They are the media ordinata ordained mean in the use whereof we are to arrive at eternal happinesse It 's faith only that receiveth Christ and his righteousnesse yet this faith cannot be separated from an holy walking It 's the eye only that seeth yet the eye cannot be separated from the other parts of the body and thus the Apostle doth immediatly oppose Rom. 4. beleeving working grace and works in respect of Justification yet he doth at the same time presse the Children of God to all holinesse and the fruits of righteousnesse 3. Working is necessary by way of gratitude and thankefulnesse to God and Christ If there were nothing else but this this might pour coals of fire upon thee for how many works of Gods grace hast thou been partaker of If Gods grace did not work all the day long for thee thou couldst not be a moment preserved out of hell and as for Christs working reade the History of his Life he was alwaies finishing the work of thy Redemption and Salvation he had nothing to do for himself all was in reference to thee Oh then how unworthy wilt thou shew thy self of all that love and kindenesse which God and Christ have done for thee If thou like the Sluggard let the Field of thy Soul grow full of briars and thorns Oh how can thy heart be so cold and slothful When thou considerest grace is working for thee all the day long if Christ had no more zealously and earnestly wrought my peace for me then I do perform his duties my soul had perished irrecoverably Lastly Therefore it 's necessary we should work Gods work because we have for a long time spent our selves in the Service of Satan and doing the works of the devil Oh this should be a perpetual goad in thy side this should be fire in thy bosome to consider that there was no hour no day no season but thou didst take the opportunity to satisfie thy lusts Thou never couldst have enough of sinne No thirsty man did more greedily swallow down water then thou didst sinne yea how active to draw on others to infect others with the same plague thou hadst I tell you this will lie heavy upon the godly soul If I were to live Methusalems age it would not be time enough to do God service for the dishonour I have put upon him Thy time is short and thou hast much to do because thou hast undone so much In the next place Consider That it 's lawful for the people of God in all the work they do for God to encourage themselves with this that there is an everlasting glory laid up for them Even as Christ had an eye to this glory so it 's lawful for us Thus Moses had an eye to the recompence of the reward Heb. 11. The godly Rom. 2. are said to be such as seek for immortality and glory Rom. 5.2 They rejoyce in hope of the glory of God and Paul accounted all these sufferings but light in respect of that eternal weight of glory 2 Cor. 4.17 Indeed Gods glory is to be sought in the first place and then our glory so that it 's a shame if in all our doings and sufferings for God we are not full of joy because of that unspeakable glory apprehended by faith Faith makes it present as if we already were partakers of it So that whatsoever temptations and discouragements are in the work of the Lord this glory will abundantly make amends for it Are there reproaches and disgrace in the world All the while thou didst sin and the devils work thou hadst the love and good-will of the world but since thou hast betaken thy self to the service of God thou art the scoff and reproach of all O think of the glory God will crown thee with before all the world Again are all the works of God painful difficult and contrary to flesh and bloud thou must strive and wrastle much in praier be alwaies in a combat and conflict Remember this everlasting glory yea God therefore doth many times put his Children upon all exercises and sad temptations which make them ake at the very heart and all is to encrease their glory the more Thus Job thus Paul they had extraordinary trials that they might have extraordinary glory Furthermore is there self-denial required in Gods work Must thou part with thy pleasures with thy profit thy delights still remember this glory will make thee no loser for alas what proportion is there between these petty things thou leavest and those everlasting treasures God hath provided for thee In the sixth place That the glory of Gods people may be full he giveth them time and large opportunities of working for him and keeps thee in this world not for any earthly and outward advancement of thy self but to serve him in thy generation as it 's said David served God in his generation Act. 13.36 and God calleth Moses his servant Whatsoever thy relation thy place thy office be God hath appointed thee to work and therefore he prolongs thy life till thy work be done This is a comfortable consideration which all the godly may take that death shall not seize on them while thay have work to do for God and when that is finished then this summons to everlasting glory As for Infants this Truth reacheth not to them and if any like the Thief on the Crosse are called at the last hour and so are not able to work in the Vineyard yet even such have an habitual prepared heart for it if they had the opportunity But for others whose daies are prolonged they are thus to think with themselves I have this day this week longer to adde to my work God hath for me to doe Take heed of mispent time take heed of losing daies and weeks The night is coming when none can work Vse 1. How much comfort and joy the godly may take at the hour of death Their work is done now they have nothing but the Robes of glory to put on That fulnesse of glory they are immediatly to possesse should swallow up the fears of death and the love of the world With what joy should they cry out Farewell Friends Wife and Children welcome God welcome eternal glory Alas thou hast no glory here Thy body is a vile body thy soul a
sinful soul the world is the valley of death an Hospitall of diseased men and therefore thou art to rejoice at this approaching glory Hence it is that the righteous is said to have hope in his death to be blessed in his death for all his old things passe away a new place new company new happinesse new joy but yet here are cautions to the godly dying man that hath done his work 1. Not to put confidence in his works Sibi isti fidere non est fidei sed perfidia said Bernard Oh Lord All that I have done is an effect and testimony of thy grace not a merit of eternal glory Thou crownest thy gifts not my merits if I have been able to work it was of thy grace so the more I have done the more I am obliged to thee and the reason why there cannot be any hope or confidence put in the works we do is from the imperfection and insufficiency of them Enter not into judgement with thy Servant saith David Psa 143.2 I would be found not having mine own righteousnesse but that by faith in Christ saith Paul Phil. 3. 2. Therefore after all his works though it were Martyrdom it self he is to look for glory by vertue of Gods promise as a meer gift Upon this tenure thou art to plead for it The gift of God is eternal life for though we had done all yet God might deny us eternal life Though we had perfectly done all our duty yet God might annihilate us and there be at an end Therefore it 's wholly of his grace to make a promise of eternal life for by this means though he be not a debtor to us yet he is to himself he is faithful and cannot deny his own words and for this reason as it 's called a gift so sometimes a reward not as if there were any proportion between our work and this glory but because God hath appointed this as a sure consequent upon doing what is well Therefore Ambrose distinguished well of a reward there is merces liberalitatis as if an whole Kingdome should be given a man for lifting up a straw and there it merces debiti of debt and strict justice but that cannot be between the creature and the Creator much lesse the creature fallen and corrupted Vse 2. Of terrour and woe to wicked men who having done the devils work have nothing to do but to take the reward of devils The same hell the same torments that are prepared for the devil and his Angels are for thee Oh that the name of death the thoughts of death should not fill thee with all fear and amazement oh that this should not be like a sword at thy heart whose work am I doing whom have I served and now I am a dying man whose wages am I to receive Oh that thou shouldst not mourn and pray and get all others to mourn and pray for thee if God will deliver thee out of this gall and wormwood Blessed are they that die in the Lord their works follow them Cursed are they that die in their sins for their works shall follow them though your bodies are put in the grave yet your sins cannot be buried there SERMON XXIV Of vain Tautology in Prayer And what Repetitions in Prayer are such and what not Shewing also what things are absolutely necessary to a good Praier JOH 17.5 And now O Father glorifie thou me with thy own self with the glory I had before the world began IN these words have been considered the matter of the Petition described by the nature and external adjunct thereof as also the causal inference In the matter of the Petition we shall not take notice of the matter it self because handled before But 1. Whereas our Saviour within so little a space doth repeat the same Petition twice We observe That Repetition of the same matter in a Praier is not alwaies a sinful Tautology but is sometimes lawful yea useful and necessary None can think that our Saviour in whom is the Treasure of Wisedom and who is the essentiall Word of God who also giveth the gifts of praier to the Church that he himself should be straitned either for matter or words but this ingemination proceeds from some other excellent ground To open this Point Consider 1. That the same matter may be repeated either insence only but in different words or else in the very same sence and words When it 's done the former way we say a man doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the latter way unlesse there be some grave and serious cause it 's a vain Tautology for the former kinde of repetition the Psalms which are accounted like the Stars in the Scripture Firmament are very frequent in it Many verses being the ingemination of the same sence only in some different words and this we do not so commonly call a repetition of the same thing because every new word the holy Ghost hath doth represent some new notion to the understanding so that it 's like the same meat under several dishings that affords a peculiar taste or like the Philasophers matter which they say is alwaies the same though under divers forms Now our Saviour in this praier doth not only use the same matter but the same words Father glorifie thou me 2. That in our prayers which are a communion with the great God wo ought to have a diligent attention to severall things s Praier is not slightly formally and customarily to be hasted over but being a divine worship of God If ever a man would be in an heavenly holy fervent and indistracted disposition it ought to be when he sets himself to this duty Praier is like that curious oyntment to be made by the High-Priest which consisted of many choice ingredients You may call most mens praiers no more praiers then an Ape a man or a picture the person it represents For 1. We must have a diligent attention to the matter that we pray for That it be lawful good and agreeable to Gods will To ask of God any thing that is unlawful and sinful would be to make God a Patron of sinnes as he in the Poet Da mihi fallere da justum sanctumque videri Jupiter So that this made Aquinas say It was hard to know what we are to pray for because it 's hard to know what to desire Hence Rom. 8. we need the Spirit of God to enable us to know what we pray for Some Heathens have been admired for such a praier as this that they entreated the gods to give them not what they would have but what was good for them whether they desired it or not but we that are Christians are not in such darknesse we have the Word of God to direct us and his Spirit to incline us Look then that the matter thou praiest for be such as is agreeable to Gods holy will 2. We are to consider and attend
in the latter sence God did not make it so Man wilfully sinning made it a wicked world so that the wickednesse of the world is not of God but by man as also death and hell is of man God onely inflicts them as just punishments upon ungodly offenders And thus likewise all the miseries pains and diseases that are in the world are by sinne The Ground was not cursed to bring forth nothing but briars and thorns till man had sinned So that the Principles of evil were the Apostate Angels and Apostate man Otherwise take we the world in an innocent sence for the Fabrick of it with the Creatures therein So it is wholly good and of God Therefore Gen. 1. God is said to look over all that he had made and they were very good Every daies work was good when they were put altogether then they were very good so that we are not to judge of every particular thing in the world by it self but in its Harmony and Union and so the world is like a curious peice of Arras or Tapestry admirably shewing the wisedom of the Creator Basil thought that before Adam fell the Rose did grow without any pricks and that there was no enmity between the creatures The Wolf and the Sheep the Lion and the Lamb and the Leopard and the Kid did dwell together c. But whether this be so or no is yet disputed Take heed of saying The world might have been better and this thing or that might have been made more compleatly this is to reproach God the Maker of it As that wretched Alphonsus King of Spain who said That had he been at the Creation of the world he would have ordered it better then now it is Vse 4 4. Is God the Maker of the world then it follows also he is the Preserver and governour of the world This must necessarily follow for the same power is required to preserve and govern as is to create And as it is grosse Athiesm to own any other Maker of the world but God so also any other Governour or Ruler Hence it is that God is so often called the Judge of the world that he is said to Reign that the hearts of Kings even the chiefest powers in the world are in his hand he can order them as he pleaseth That it is not as men think as they will or purpose but as the Judge of the world Faith in this Point while we live in this world is necessary The Lord reigneth let the world rejoyce Psa 97.1 said David And again The Lord reigneth let the world tremble Psa 99.1 There is matter of joy and matter of trembling because God governeth Matter of joy to the godly for he is a Supreme Ruler who is their God whose eye runneth up and down in their behalf who keeps up the world for their sake who takes care of every godly man so fully as if there were no creature else but he And it 's also of terrour to wicked men for God rules all who is an holy just and righteous God so that they must not think alwaies to hold up their heads They must not think God will be mocked but he will do righteously in the world For want of faith in this Point we see David Jeremiah and Habakkuk staggering exceedingly ready to commend the waies of wickednesse because they seem more prosperous in the world Vse 5 5. Is God the Authour of the world Then let us make that use of this world for which God created it As he had his holy and wise ends so do thou aim at them Now Gods ends in creating the world were such as these 1. To demonstrate his own glory Thus Psa 19. The heavens shew forth the glory of God They discover his wisedom his power his goodnesse and so there is not any one creature though never so little but we are to admire the Creator in it As a Chamber hung round about with Looking-glasses represents the face upon every turn Thus all the world doth the mercy and the bounty of God Though that be visible yet it discovers an invisible God and his invisible properties 2. God made this world so richly furnished for mans use And therefore man is to be enlarged in the consideration of this matter Think with thy self how comes there to be such a glorious Sun to wait on thee every day How comes the earth every Spring to be so richly cloathed for thy advantage Is not all this of Gods appointing He made a Summer and winter he hath given the appointed works of the harvest so that the world is nothing but Gods storehouse and great Granary that he hath given to man This is so great a matter that the Psalmist cried out Lord what is man that thou art so mindeful of him Psa 144.3 Thus Paul speaking of God the Creator of the world Act. 17. amplifieth it in this That he giveth us richly to enjoy all things 3. God made this world not for a dâ—elling place for thee Thou art not to abide here for ever He made the world as the Wildernesse to the Israelites They were to be Pilgrims in it and to seek after Canaan As Adam by his fault continued not in Paradise so neither by reason of death was he long in the world Therefore the Apostle saith We have here no abiding City Heb. 12. Oh then that we could remember to what end God made this world not to place our hopes and utmost desires here but to look upon this as the way and heaven as our journeys end But oh how much faith and heavenly mindednesse is required of every one to perform this Vse 6 Vse 6. Did God lay the Foundations of the world and that in time how greatly then are the people of God to be affected with his love in electing of them for God chose them before the Foundations of the world he loved them before the world was This sheweth the freenesse of Gods love This manifests his absolute tender bowels to his Children Alas his love to thee was not from yesterday or so many years but from Eternity Doubt not then of the efficacy of this love in all the effects of it He that hath chosen thee from Eternity will call thee will justifie thee will glorifie thee not that these are done from Eternity only God purposed to do them in time David would remember the kindenesses of the Lord that were of old but how old is this goodnesse of God in choosing thee to eternal glory Vse 7 Lastly Did God create the world out of nothing and that in six daies such glorious Heavens and all other parts from a dark Chaos and Abysse then this may teach us to depend on God in all publike straights of the Church or all thy Personal Temptations What a foolish thing was it in the people of Israel to say Can God provide a Table in the Wildernesse Cannot he that made this great world of nothing doe a lesse matter
to know this that he is now the Lords he hath cause with astonishment and amazement to fall down and admite the grace of God we did not make our selves his we could not become his people of our own strength 2. There was the power of God also greatly discovered for seeing by sinne we become the devils and he had a right to us he is the god of the world and he rules in the hearts of those that are disobedient Eph. 2. seeing I say he is their Father and they are of him and his works they do it 's impossible we should be recovered out of his hands till God who is stronger then he sets us free As our Saviour implieth in that Parable when a strong man keepeth the house all things are quiet till a stronger then he cometh Luk. 11.22 It was not then in the power of Man or Angels to expedite himself out of that bondage and slavery till God did wonderfully shew his power and as it was not in their power so neither in their will or heart Though it be such an unspeakable happâ—nesse to be the Lords yet no man naturally is willing to this he had rather be the devils and sins then the Lords such cursed wickednesse is in every mans heart and such enemies are we to our selves Fifthly Though this expression be short Thine they are yet it comprehends very many precious and excellent particulars For we are the Lords upon several and various titles therefore are we sure to continue his It 's good the godly man should know how many waies he is the Lords that his heart may be enlarged upon every particular For 1. He is the Lords by Election from all Eternity Thou wast the Lords before thou wast born before thou hadst a being when thou couldst have no thoughts of thy self he had thoughts of thee The Scripture doth often Eph. 1. Rom. 9. comfort the people of God and quicken up their hearts with this particular and certainly it 's a deep and overwhelming Meditation Who am I Lord when in the womb of nothing or when born yet wallowing in my bloud thinking speaking and living against thee and thou didst from all Eternity know this yet didst choose me to eternal life Oh how many thousands are past by and I am chosen Was it not enough Lord not to have created me It might have been mercy not to have created me that so I might not have been damned but positively to appoint me before the foundation of the world to such unspeakable glory this is that which astonisheth me Oh my Soul and heart is too narrow if I had the hearts of all the men in the world they would be too little to conceive of this goodnesse 2. We are the Lords or Christs for I make this all one by way of redemption and conquest We are bought with no lesse a price then the precious bloud of Christ and as the Apostle urgeth are therefore no more our own 1 Cor. 6.20 Oh then consider how great a matter goeth to make thee the Lords ere this propriety could be attained how dear did it cost Christ he therefore became man and did undergo all those evils and reproaches that we might be his It cost him more to redeem us then to create us so that it 's no wonder if the people of God may look upon themselves as the Lords peculiar for there is a good reason They are bought at an high rate Neither sin or the devil or the world have done so much for thee Oh then what shamefull ingratitude is it to live to them and not to God 3. We are his new creature and a spiritual Creation Thus he is said to create us and we are said to be his Children born of him We are Gal. 2.10 called his â—orkmanship created to good works so that in this particular the people of God are ramarkably his They have his Image put upon them They have a diviâ—â— nature bestowed upon them It 's he that hath made us not we our selves even 〈◊〉 this sence Lev. 20.26 That ye should be mine severed from all other oh then know if there be no more in thee then what is in the world or what thou hast by nature thou art not yet the Lords Doth thy nature thy frame of heart discover an interest in God then thou maist take comfort there are many who desire to be the Lords by Redemption but not by Sanctification They would have Christs bloud theirs but not his Spirit 4. We are the Lords by Covenant and by Promise and this is no mean foundation of our propriety in him The Promise runneth I will be their God and they shall be my people Jer. 31.33 We have Gods Word as well as his work causing us to be his and in this sence God is said to be the God of Abraham and the God of his Faithfull Seed viz. by a gracious promise This is that which may bear up the heart how often do we by our sins and infirmities break off our propriety and lose our interest as much as lieth in us If there were no gracious promise of God that for his Names sake and words sake we shall be his then all those uncomfortable Arminian Positions would take place that we may be the Lords people to day and the devils slaves to morrow Thus our propriety would be mutable every hour and as our lives so our hopes and comforts would be like a vapour and a bubble but we are children of the promise Gal. 3. And as that gave Isaac life when the barren womb had no power so it 's the promise of God begins and continueth our spiritual life It 's for his truths sake that sin and Satan shall not quite overwhelm us and how comfortable is this to pleade Lord we are thine not by any merits of our own not by any gracious works of ours but by thy promise We do not beleeve love thee or persevere and therefore are thine but because we are thine therefore we beleeve and persevere 5. We are the Lords by several peculiar relations all which administer their peculiar comfort We are the Lords house in which he continually dwels and is present We are his Temple in a peculiar manner consecrated to him We are his branches and that denoteth our intimate Union with him as also our supply from him We are his Servants we are his Children we are his Wife we are the members of Christs body Oh these similitudes are full of worth they demonstrate not only the dignity but the blessednesse of his people and the rich supply of comfort and grace from him By these is signified that we are the Lords in his most indeared affections That no Father to a childe no husband to a Wife is as God to us Isa 43.1 I have called thee by Name thou art mine Vse 1 The practical Improvement of this is very great First It informeth us that besides the general acts of faith a
Motto which Solomon puts upon all these fading things here below shall likewise be set upon thy Religion and devotion Vanity of vanities all is vanity and vexatien of spirit It 's the promise that a godly man embraceth that he looketh after for even in holy actions truly so it 's not thy performance thy grace but the promise that bears thee out Therefore we are all said to be Children of the Promise Gal. 4.28 and heirs of the Promise and 2 Cor. 7.1 Having these Promises let us cleanse our selves If then thou art never so zealous though thou shouldst give thy body to the sire and have not a promise it would profit thee nothing Shouldst thou give away all thou hast Shouldst thou endure all hardship yet if thou hast no promise to this action thou art but a tinkling Cymbal Oh then let the people of God in all their acts of obedience minde the command for the lawfulnesse of them and the promise for the encouragement therunto if no command then no promise God will not water that plant or give encrease to it which he hath not planted And for this end Austin and others did condemn all those famous moral actions of the heathens as glittering sinnes because they had no promise belonging to them of Eternall life As they did them upon humane inferiour motived not supreme and divine so their recompence was but the cockleshels of this world not that weight of glory in heaven Thirdly Obedience must have a command because of the great corruption and pollution which is upon mans understanding so that it 's impossible it should ever choose or do that which is acceptable to God Rom. 8. They that are in the flesh cannot please God And the Heathens even those that were judged most learned yet were darkned in their Imagination Rom. 1. They became vain and the Apostle cals it their foolish hearts It is therefore a most absurd and insufferable indignity offered unto God for thee to take upon thee how thou wilt worship him how thou wilt serve him and for this it is that the Scripture so often complaineth that they went after the imagination of their own hearts So that by this you may judge of what little consequence those excuses are which some make for superstition That they were done out of pious Intentions and a fervent zeal for although such things may in some respects excuse a tanto yet not a toto Hence Vzziah though out of a good intention stopping the Ark not according to Gods order is stricken dead Paul persecuting the Church of God though out of zeal for he thought he was bound to do what he did yet was not thereby excused from being a blasphemer a persecutor and the greatest of sinners Nothing is to be added to Gods precepts Etiamsi vel bonum nobis videtur said Ambrose So that the right understanding of our deep pollution may justly make us afraid of any thing which is ours and hath not Gods command The Apostle Col. 3.2 condemneth even those things because not of God which yet had a shew of humility and great mortification Fourthly Obedience must have a command from the fulness and sufficiency of the Scripture It 's a perfect Rule Whosoever walketh according to this Rule Gal. 6.16 and David commends it for a Lanthorn and Light to his feet Psal 119. So that if our obedience might run out in such things where there is no word for it the Word would not be an adequate Rule It would be too narrow and then if once you grant a Rule besides that you go in infinitum yea we fall into manifest contradictions for how many times doth one mans spirit think that best which is contrary to another mans How comes that opposition in matter of Religion but that the word is not made the Rule but either there are reasons or lusts or temporal interests so that it 's necessary we have the Word for obedience else the Enthusiastical Revelations and Popish Traditions they will both pleade a good Title for acceptableness with God Lastly An Obedience must have a command because else we can never bear up our hearts in all the discouragements we meet with in doing Gods work What hardened the Prophets so that their foreheads were like brasse and iron but only this that they knew God had commended them and they went upon his message Shall Absalom use such an argument to the man when he had killed Ammon Be of good courage I have bid thee How much rather then when God commands 1 Cor. 15. Be stedfast immoveable in the work of the Lord knowing your labour was not in vain Let all the world oppose us when we know it's Gods command our hearts need not shrink within us Thus the Apostles Whether it 's better to obey God or man judge ye Act. 5.29 Vse 1. of Instruction Of how terrible and dreadful a judgement are they worthy of who are so farre from being obedient to Gods command that they live in open and professed disobedience to it if the most devotionall and Religious actions are refused by God for want of a command what shall become of those which are in plain opposition to it Such are all the works of the flesh Such are the works of most men when thou hast been wallowing in the mire of sin to which of Gods commands hast thou been obedient Nay sinne hath its command the devil hath his commands and thou givest up thy self a Servant to them Oh that the eyes of men shall not yet be opened nor their hearts yet mollified who is thy Father thy Master thy Lord Is it not the devil When God commands thee who is the Lord of Hosts who promiseth heaven and an eternal reward that God who hath all sharp arrows of vengeance in his quiver to shoot immediatly into thy heart That God though commanding thee thou refusest and the devil while he bids thee go and fullfill this lust and that lust immediatly thou goest That devil who deludes and deceiveth thee who is the known Enemy of thy soul and will be thy cruell tormentor to all Eternity Oh then lay it closer to heart I am under command either of God or the devil I am an obedient Servant to one or the other and thy works they quickly manifest it Vse 2 Vse 2. of Direction to people That they would be like those noble Bereans examine the ground of their faith and obedience Do not offer a Sacrifice without eyes Blinde obedience is contrary to that command offer up your selves a reasonable Sacrifice or a Sacrifice according to the Word as some expound Rom. 12 1. There are dangerous Syrens that would inâ—ice you out of this way we are apt to judge that a duty that most do not which God commands we think a multitude will dispense against a precept when yet Gods expresse charge is Thou shalt not follow a multitude to do evil Exod. 23.2 The very heathen could
obedience Nothing is too much too great too dear to part with for so gracious a God This breedeth love and we know love is an active fire it cannot lie still but kindleth all that it cometh near Thirdly They are active and willing because of that sanctified renewed nature which they are partakers of They are said to have the divine Nature 1 Pet. 1.4 The Seed of God is said to abide in them 1 Joh. 1.3 And by this means they are carried out voluntarily to divine actions Thus in nature saith Aristotle which is the inward principle of motion or rest How readily do sparks fly upward The stones descend downward And thus it is here Those inward principles of Sanctification they do so new mold a man that now the will of God is his delight the Law of God is written in the inward man Nothing is so connatural and sutable to him as those things that are also pleasing to God Indeed for the unregenerated man it 's no wonder he must be haled and constrained to what he doth That he like the Mill cannot move any longer then the waters of affliction fall upon him for there wants a principle within but it is otherwise with those that are born again Their proper food their proper delight their all in all is to be doing the will of God as Christ professed Joh. 4. and David doth often acknowledge those indeared affections he had to the Word of God above Kingdomes and all other earthly advantages Fourthly They are a willing people because in their former time of unregeneracy they were so willing and ready to serve sin and Satan and were constantly obedient thereunto Now saith the Apostle As they had given themselves servants to sinne so now to righteousnesse Rom. 6.19 They readily set themselves as the word signifieth whensoever lust bad them go they did go Whatsoever was commanded there was ready obedience This by way of an holy revenge and to make a godly satisfaction They are the more serviceable to God They grudge the devil had so much time that so much of their choicest and best affections were lessened in time They therefore strive to redeem the time to recover all for God They shame themselves saying What was I willing and glad to doe the works of the devil and shall I not doe the Will of God Fifthly They are willing because they know no Obedience is accepted of with God unlesse it be willing It 's not thy faith thy humiliation thy zeal unlesse there be willingnesse and delight in it that God accepts of Isa 1.29 If ye be willing and obedient so God accepts of a willing minde Wo be to me saith Paul if I preach the Gospel and not willingly but of constraint 1 Cor. 9.6 Though he did preach it yet if not willingly there is a Woe to him Oh then it 's no wonder if the people of God are so glad and chearfull within them in the work of the Lord otherwise their work would lose their reward and they the Crown of Glory Think of this then when you finde the wheels of your Chariots move heavily Thou art happily thinking how to put off truth or duty or thou wishest it over say this unwillingnesse marreth all God will not aceept of a Sacrifice unlesse offered in fire Say upon all thy dead and formal duties these are not duties God looks not upon them as so Non operari non esse are all one before God in some respects Sixthly They must needs be a willing obedient people because of that eternall glorious reward which is promised to every holy duty What will put Wings to the soul if not this To think that God will assuredly put upon thee Robes of Immortality and glory for a duty though never so little for a cup of cold water who may not admire the vast disproportion that is between our work and Gods reward If the Apostle spake of the most extreme sufferings that could be in this life they were not worthy to be compared to that eternal weight of glory 2 Cor. 4 17. How much more is it true of those good works we do which are but little in quantity and defiled in quality Well therefore may they rejoyce and work righteousnesse Well may the godly labour even in the heat of the day with much gladnesse of heart for the recompence of thy reward doth exceed all proportion If the Kingdomes of the world should be given to a man for lifting up a straw it would not be so great a matter as when God and Heaven became thy reward for every holy duty No wonder if they are best when they are thus doing for how can they be better There is no such profitable and comfortable wotk as to be doing that of the Lords Lastly Even in the very duty it self though there were no heaven hereafter yet there is so much present comfort and joy attending it that it 's both work and meat and drink also Therefore we see how David was joyfully affected herein Who are we that we should be able to offer thus willingly He that doth Gods service willingly and fervently he hath present pay in hand The very sence and feeling that he doth it so readily doth afford great comfort to him Virtus est sibi ipsi praemium A godly duty is accompanied with honey and manna he would not do otherwise for all the world Oh then that wicked men who though they have some pleasure in sinne yet finde many wounds and torments within them would make an exchange in stead of drunkennesse put on temperance in stead of riot and wantonnesse live in all chastity Thou wouldest finde an heaven for a hell immediately Oh how wouldest thou bewail thy time that thou didst not leave these husks no sooner Oh what an enemy was I to my own soul when I lived in such lusts and neglected such holinesse Taste and see the difference while you have this sinful distempered palate upon you it 's no wonder if you love the Egyptian garlick above the heavenly Manna Vse of Instruction How lothsome and unacceptable all that Obedience is to God which comes from any other principle then a renewed spirit It 's the free and principal spirit David praied for Psa 51. he saw all obedience if constrained if forced by the judgements of God was condemned as hypocrisie Thus the Prophets complained of the Jews that in the time of their distresse and calamity they would pray to God They would fast and humble themselves but saith God Oh that there were such a heart within them Deut. 5.29 And hence it is that Repentance and contrition extorted by the fear of death and the judgements of God are not acceptable Whatsoever is done is by force and this mâ—y be even death to many that hear it for when art thou for any good duty When is thy heart or mouth for it but when some great judgements of God are abroads or
see many of the Christian Teachers and disciples were led away in this as appeareth by the Epistle to the Romans and Galatians What a great task hath the Apostle to take all off from works and the obedience to the Law and to give all to Christ They would give part to Christ and part to their works but not all to Christ so that it 's a very hard thing to pull this weed out of our breast We see all Popery and Socinianisme goeth this way also To doe something that they may be justified thereby 3. Thus they cannot think that it 's so acceptable to beleeve in a Mediatour because it 's chiefly their comfort and their good thereby so that they look upon it as self-seeking and immoderately desiring their own good and peace not as any waies tending to the glory of God But we shall shew you that Faith in the Mediatour doth not only bring comfort and joy to us but admirable glory to God even more then Martyrdom or the highest expressions of Obedience Do not therefore tempt thy self and be a Satan to thy own peace What though thy comfort thy salvation bound up in beleeving yet if God will be honoured and glorified this way Thou art rather joyfully to receive his grace then frowardly to dispute against it so that if this beleeving be a self-seeking it 's such as God would have thee to do and as he that will not eat or drink is guilty of bodily murder so he that will not beleeve on Christ which is called eating and drinking is guilty of soul-murder 4 This is strange and difficult to the godly a long while because our justification and acceptation by him is wholly of supernatural Revelation It 's like the doctrine of the Trinity or of Christs Incarnation As humane reason would never assent to such a Truth were it not for divine Revelation that overpowers all so that all our sins are pardoned through Faith in Christs bloud is likewise of meer divine manifestation For see what nature doth incline us unto in all the heathens when they had sinned so as their Conscience condemned them they went to some solemn sacrifice or other extraordinary work thinking thereby to pacifie the wrath of God Adam was created in a state of Righteousnesse and so by his Obedience of works he was to be justified And upon his fall it became impossible that any should be justified by what he did unlesse sinne could justifie a man Therefore when God discovered a Christ and Justification by faith in him This is new doctrine from heaven Neither Men or Angels could have found out such a way so that it 's no wonder if man be thus averse to this Faith in the Promise because it 's a way that neither the state of Integrity or of man fallen was acquainted with insomuch that a godly man in the sence of his sins must bring such a faith in the Mediatour as he doth in other mysterious supernatural objects of Faith and his heart saith It 's unlikely such a sinner such an offender should finde mercy say O my Soul Are not the other supernaturall Points of Religion that I beleeve very unlikely also and incredible to flesh and bloud Lastly Therefore this seemeth hard to the godly broken hearted sinner because though Faith in a Mediatour be a duty yet it 's not to every one that live that wallow in their sins Christ is not a Mediator whether men repent or not repent You are not to think that it is all one godlinesse or no godlinesse If then such only may beleeve in a Mediatour as do truly and sincerely repent of sinne This will be hard to finde out for there are Ahabs tears and Judas's tears for sinne and indeed upon this depends all In this the godly are so much plunged Christ indeed bids those Come that are heavy laden that hunger and thirst after him But I have great cause to question my self whether I doe thus or not In the second place Why is it so that Prophane and ungodly men think it so easie to beleeve in Christ And they say they do it with all their heart when it 's plain by the Scripture they are not such to whom those glorious things of the Gospel do belong And 1. They think it so easie because they take presumption for faith They think they beleeve when they presume Now to presume is easie because it 's a work of the flesh it 's sutable to our corruptions that the Jews though they committed all lewdnesse yet the Prophet complaineth they would come and lean themselves upon the Lord and trust in lying words saying The Temple of the Lord c. That is not faith which most of the world have It 's presumption it 's carnal-confidence such as those had who said Lord have not we prophesied in thy Name Such as the foolish Virgins had Mat. 25. Such as Paul had before his Conversion when he said He was alive Rom. 7. Oh then tremble at that security and confidence thou hast Thou maist be sure it 's a sinne and of the devil it 's so easie whereas Faith is very difficult 2. They look upon Faith in Christ as easie because they divide the Object they take some things of Christ not whole Christ They think it 's only beleeving on him as a Saviour for pardon of sinne They do not choose him as a Lord to whom in all obedience they resign themselves This is indeed the rock that splits many tell them of beleeving in Christ and they think that is only to rest for salvation They attend not that it 's the receiving of Christ for all the ends and purposes God sent him into the world Now one main end besides our justification and salvation is our Sanctification To redeem to himself a people zealous of good works Tit. 2.14 To communicate his Spirit for to make holy as well as his merit to make happy Lastly They think it easie because they never think on any qualifications which are required in those who partake of Christ It 's true there are the Antecedent Conditions of merit or worth Let that Popery be abandoned but yet the Scripture tels who and what kinde of persons they are that must claim an Interest in Christ They are blessed that hunger and thirst for such shall be satisfied Mat. 5. Every one that is athirst is to Come Rev. 22.17 Repent that your sins may be blotted out Act. 3.19 Now prophane secure people they never think of these qualifications They say God is merciful They say Christ is a Saviour but then they never consider of whom They think not that many are called but few chosen They love not those places The way to heaven is a narrow and straight way Not all that say Lord Lord shall finde the gate of heaven opened to them If they thought seriously of these things it would cause an holy trembling in them These things premised Let us consider Why it
also in Divinity our own Righteousnesse our own good thoughts they cleave so close to us and so we are not able to put forth any spirituall sence But as even the Ethiopians think the flattest nose and the blackest colour to be the best beauty and the Persians the contrary and all because that they are so It 's a National property So it is here because our heart is ours our works ours our duties ours therefore we think them good and so put secret hopes therein and though in this high bloudy sinne yet our Consciences do not cannot smite us therefore fear Security more then all despair and trouble of Conscience for this is felt and discovered and thereby the better prevented but the other is a secret Impostume never manifesting it self but when immediatly killing 2. As it is a secret sinne hardly perceived so it 's a deep radicated one It 's our very nature and essence almost You see by these many disputes that Paul had against those who would joyn the works of the Law with the Lord Christ that it is not only imbred in us to put confidence in them but even to pleade for it and to justifie this doctrine and this was not only amongst the unbelieving Jews but even such as did acknowledge Christ also The danger therefore is that when we can cast away other sinnes yet this will cleave the faster to us The more we abstain from iniquities the more trust we are apt to put in our selves This our Saviour urged when he said unlesse a man become like a little childe he cannot enter into the Kingdome of heaven Mat. 18.4 And when he spake a Parable to this purpose that when we had done all we should say we were unprofitable Servants Oh then take heed of this sweet poison within thee Do not say within thy heart Such and such sinnes I have left I am none of the prophane ones of the world I have a constant care about all holy duties for if thy heart be hereby confident in these things it is Idolatry Though it be more subtle yet he that fals down before a stock or stone and worshipeth Idols is no greater an Idolater then thou art for thou makest thy self a Saviour and saist of thy duties as they did of the golden Calf These are the Gods that brought thee out of Egypt 3 This trusting in our own Righteousnesse and not in Christ solely is a Spirituall sin It 's a sicknesse not of the body but of the soul and so the greater sinne All sinnes that are immediatly subjected in the soul have the greater guilt and defilement ceteris paribus more then any bodily sinnes As the Schoolmens Rule is The sinnes of the Spirit are maioris reatus but bodily sinnes maioris infamiae We see it in the Devils Their sinnes are wholly sinnes of the Spirit and are therefore called vnclean spirits yet they are more sinfull then men Therefore they are called spirituall wickednesses in high places Eph. 6. Though then these sinnes of spirituall pride and secret confidence in our selves do not make a noise in the world and bring reproach as bodily sinnes doe yet in other respects they may be of a crimson colour 〈◊〉 â—loudy aggravation They are a corruption of the best and choicest part â—hin thee and therefore look not only to outward but inward heart-sins Lastly The grievousnesse of this sinne doth appear in the immediate contrariety and opposition it hath to Christ and the Gospel of grace There is no sinne doth so formally and immediatly reject Christ as a Mediatour as this self-fulnesse and self-righteousnesse as we may see by our Saviour and the Pharisees That which kept them from Christ was their self-justification They thought they had a Righteousnesse of their own which made our Saviour call them Blessed that did hunger and thirst after Righteousnesse That were heavy laden and burthened And indeed Reason will tell us that a false Righteousnesse set up against the true is more dangerous then open and plain sinnes and Christ must needs be more jealous of such a person Seeing therefore that God requireth a Righteousnesse there must be a Righteousnesse procured and this of Christs can onely be satisfactory it is an high sinne to set up thy Absalom King instead of this David Thou dost in effect say All that Christ did it was needlesse it was in vain for thou hast a Righteousnesse of thy own works thou wilt trust to and never think to wash thy self from this sinne because by thy words thou speakest the clean contrary There is none that professeth Christ will grosly and palpably own his works for Justification but there is an inward secret tickling of heart and confidence because of them so that God onely can charge this sinne upon men for he knoweth and trieth the hearts and reins of men But thus you will say If this Self-righteousnesse and trusting in what we doe be in some sence worse then all the grosse sinnes that are committed how should we become convinced of it and so forsake it Oh that we could tell how to get this Ivy from cleaving thus to us lest it consume all that is within us Now the ready and onely way for a man to be driven out of this self-righteousnesse is First Seriously convince and inform thy Judgement of that Originall pollution which cleaveth to thee as soon as ever thou hast a Being Remember those place In iniquity did my Mother conceive me Psal 51. The Imaginations of the thoughts of the heart are onely evil and that continuly Gen. 6. Who can bring a clean thing out of an unclean We are by nature the Children of wrath Ephes 2.3 Oh the true apprehension of this loathsome contagion will quickly make us cry out of our selves and any thing that is ours Secondly Remember the purity and perfection of the Law what it is that requireth even the perfect actings of all grace so that if there be wanting but one duty yea one degree of grace The Law rejects all and curseth all There is no way but Hell and eternal damnation Nâ—â— the knowledge of this must needs make a man cry out of himself because he fails in all things Thirdly Consider the examples of those that have been most holy and godly how still they would go out of themselves They would not have their own life to be the Rule to be justified by David that is so highly commended and who breaths out such divine affections to God 〈◊〉 saith If thou enter into Judgement with thy Servant who can be Justified Psal 133. Oh it 's not for us to stand upon our works and duties when God cals to account and Job Though he pleadeâ— his Integrity yet he humbled himself under his imperfections comparatively to God Paul likewise would not be found in his own Righteousnesse It would be shame to 〈◊〉 â—â—d guilt to him to be found so Fourthly The reliques and remainders of corruption still cleave to us
thou forsaken me If the green Tree burn thus what shall the dry do For thee therefore to think by thy tears and Repentance to expiate thy sinne is wholly to mistake the necessity of Christ a Mediatour This is to put an Atlas his burthen upon a Pigmies shoulder See what the weight of sin did upon Cain and Judas though they would have given a world yet they could not obtain the lest drop of water to ease their spirits but like Dives were tormented in hell while here on earth Oh then that wicked men would consider more they lay load upon load but who at last shall take it off Thou thinkest not that though sin for the present be sweet yet it hath an eternal sting with it What wilt thou do when at last thou shalt cry out with Cain My sinne is greater then I can bear Lastly The last and utmost step of Gods mercy to us is glorification and making of us happy for ever When he hath done this there remaineth no more to be done and even this Crown of Glory is put upon our heads because of grace Rom. 6.23 The gift of God is Eternal Life And Tit. 2. We are saved by grace not by works The Apostle doth in that place with exact diligence shut them out from any share in our Salvation Now that all this from the first to the last even salvation it self is of grace will appear 1. From the imperfection that cleaveth to the best things we do Insomuch that they need grace to pardon so farre are they from having any worth in them for heaven This made the Apostle Paul account all that he had and did dung and drosse for the Righteousnesse of Christ This made David pray that God would not enter into judgement or be strict to mark what is done amisse When we have done all we must say we are unprofitable Servants how much more when we come farre short of all 2. If we consider the transcendant dignity of that glory God will bestow on us It must needs be solely of grace For the Apostle tels us The eye hath not seen it nor the ear heard it nor hath it entred into the heart of man to conceive of is 1 Cor. 2.9 It 's no lesse then enjoying God himself The immediate fruition of himself is the only happinesse we shall have Now what comparison is there between our graces and God himself Again the Transcendency is seen in the duration Suppose our graces were present yet are they but for a season They are transient expressions Whereas our happinesse doth endure for ever 3. If we are enabled to do any good thing we are so farre from deserving at Gods hand That we are the more obliged to him and ought to be the more thankfull Coronat dona sua non merita nostra The more thou art enabled to repent or beleeve the more thankfull art thou to be to the grace of God Thus all is of grace But you will say Is not heaven called a reward At the day of Judgement doth not God pronounce a blessing because of the good works they have done Are they not called Blessed that die in the Lord because their works follow them Rev. 14.13 All this is true but this proveth no more then that an holy life and godly works they are via Regni not causa Regnandi as Bernard long since If we do not strive and labour we shall never have this Crown If we use not violence we shall never get this Kingdom So that grace doth not encourage to sinne or maintain slothfulnesse but we as the Apostle urgeth Phil. 2. are encouraged to work out our salvation because that it's God who giveth us to will and to doe Vse 1 Vse of Instruction to the godly Are they wholly the gift of God in Christ Is all from the grace of God then let the people of God walk humbly and thankfully Oh it 's a close secret sinne to have self-dependance self-confidence and yet there is no sinne hath greater enmity to the Gospel of Christ then this Neither do thou think to divide the matter between grace and thy duties as the Papists make our hope to be coming partly from our merits and partly from the grace of God What shall David Shall Paul such eminent Cedars in Lebanon fear their own selves and dost thou a low shrub boast of thy self Herein commonly is the difference between a true godly man and a civil vertuous man the one hath a secret hope in himself but the other looks for and expects grace as meerly from God as if he never had done a good work in his life Vse 2 Vse 2. Let this grace of God quicken thee to all life and zeal for God Grace is like fire to melt thee If mans kindenesse worketh upon a good nature how much rather should Gods kindenesse upon a sanctified and a renewed nature SERMON XLVII Of Gods Propriety in his People as the Ground of all the Good that accrueth to them JOH 17.9 For they are thine THis is the third and last description which our Saviour useth of those who are the objects of his praier viz. The propriety that God hath in them They are his own I have handled this Point formerly but then I did it under an absolute notion shewing you how many waies the people of God were his People but I shall now treat on it relatively as it 's an Argument used by our Saviour why he should be heard in his praier for his Disciples And certainly here is much of strength in it They are thine I pray not for thy Enemies nor for strangers but such as are near thee that are of thy own houshold such upon whom already thou hast placed thy love and delight so that our Saviour makes the propriety God hath in his Disciples and so in all beleevers to be the ground of his praier for them And indeed this must needs be very effectual for the Apostle argueth If any man provide not for his own 1 Tim. 1.0 he is worse then an Infidell If then God doth so greatly abhor him who takes not care for his own Shall not the Lord himself provide for his Thus Ephes 1.29 the Apostle urging the duty of Husbands to Wives argueth from propriety Their own Wives and no man ever hated his own flesh Now then God takes this relation of an Husband to his people and because they are his therefore he will hear their praier and vouchsafe all good to them Propriety is so great a matter that Aristotle makes it the cause of all the labour and trading that is in the world insomuch that he saith If all things were common the world would be filled with idle persons but because it 's their own ground their own wealth their own riches therefore they are so diligent to encrease in these things None regard the air the light of the Sun because it 's common to all Whereas if they could be
people many sensible supports by godly Magistrates godly Ministers godly Fathers godly Husbands and while they had them all was well as with the Disciples while Christ was with them but when the shepheard is smitten when the pillars of the house are removed oh then thy condition is a new condition it requireth new graces new strength While Ismael is in his fathers house he will do well enough but when cast out of doors there is his difficulty Oh then if God give any of these visible supports to you do not think to have them alwaies God will put you to higher exercises God by degrees brings up his people to more and more hardship Deut. 32.12 God there compareth his dealing with the Israelites to an Eagle fluttering over her nest and teaching her young ones to fly They say the Eagle doth not presently expell her young ones but by degrees teacheth them hardship and at last makes them live upon the prey they get themselves God put not his people immediatly upon warre with their enemies but used them fourty years to hardship in the wilderness The grounds of this change which God may make are eminent 1. That we may live upon him more that faith may be purely and exactly put forth While we have our visible supports we cannot tell whether it be God or the creature whether it be promise or sense we live upon therefore he will make thee renounce all creatures that thou maiest say O Lord it 's not wealth but thou in my wealth it 's not this or that mercy but thou in the mercy that my heart adheres unto Whom have I in earth or in heaven but thee saith David Oh this is admirable when creature comforts and mercies hinder not the soul from God himself when you use them as ladders to climb up to heaven as Jacobs Chariot to carry you to God when you can say in matter of love and affections as the Samaritans in matter of faith Now we believe not for the womans sake but because we have seen Christ himself O Lord I depend on thee and live upon thee not for my mercies sake not because of this or that comfort and sweetness but because of the infinite fulness that is in thy own self Or when thou canst say as Paul in the matter of his doctrine because he had immediate revelation from Christ therefore he said the eminent pillars added nothing to him so in matter of practice because thou hast enjoyment of Gods fulnesse the most excellent creatures cannot adde to thy joy Blessed is he that believeth and seeth not 2. The Lord will remove sensible supports That we may grow up in grace and get more strength therein every day The Scripture tels us of babes and young children as also of young strong men who have overcome the wicked one Now if we were alwaies kept at the breast or with milk we should never get masculine strength Heb. 6. The Apostle blameth such as stood still in their first principles and were not carried out to further perfection God will not use his people alwaies to a tender and delicate way they shall know Christianity is a warfare Hence Ephes 6. they are commanded to put on the whole armour of God and can this strength and heavenly fortitude be ever put forth if God remove not all thy sensible comforts and make thee grapple with great adversaries God will have Job at last go into the field and combate with Satan and all his temptations The windes and storms shaking the tree make it root the faster and thus God by bringing thee into hardship makes thee the more sound and solid Christian So that though for the present thou hast no spirituall adversaries upon thee yet lay not aside this holy armour as the people of Israel marched in the wilderness in a warlike posture and their Camp exactly ordered though for the present no enemy appeared 3. God will bring changes upon thee To teach thee more experimentall knowledge in all the waies of godlinesse as also of all the corruptions and deceitfull waies of Satan in every temptation A man that hath been alwaies at home knoweth not what fashions and customs are in remote Countries Paul knew how to abound and how to want he was acquainted with the graces and with the temptations of every estate A Christian is to grow in all spirituall wisdom and knowledge Now as a learned man by reading of all Authours and the works of Heretiques is able to speak to every argument they have can give account of every doctrine they maintain Thus a Christian removed from mercy to affliction and from afflictions to mercy is able to speak to every doubt to every temptation from his own experience 4. The Lord will remove visible supports That we might be a spirituall people prizing the light of Gods countenance and esteeming spirituall communion with him above all things Thus Christ is no more corporally with his Disciples that they might the more partake of his Spirit in all the works thereof It 's very hard for a man not to account all his blessednesse he hath to be these outward comforts but God will teach his people more excellent and heavenly lessons they shall know the remission of sinnes the spirit of adoption power against sinne are greater mercies then if God should give them ten thousand worlds But how can we come to this never till our visible props be removed God will not rain this Manna till all our provision we have be spent We cannot have the fatted Calfe till we have left our husks Use of Instruction With what weaned and moderated affections we should enjoy our present sensible mercies look not to have them alwaies God will make changes and many turns in thy estate yea it may be he will exercise thee with such afflictions as thou never thoughtest of that thou shalt complain with Job The time was he lived in prosperity and had all honour and glory but now he is brought to a dunghill scraping worms of his ulcerous body The time hath been thou hadst Assurance Joy Peace but now God raised storms and a very hell within thee Oh then pray for that temper Paul was taught To know how to abound and how to want how to have comforts and how to have none There are deluded people that say they live above Ordinances oh that we could live above creatures above relations and conditions having God for all SERMON LXII Sheweth how prone men are to know Christ after the flesh and wherein it appears JOH 17.12 While I was with them in the world I kept them in thy Name A Second Observation may be gathered from the circumstance of time and place in these words while I was with them in the world This you heard was in respect of his corporall visible presence otherwise he would be in a spiritual invisible manner alwaies with them his presence is not changed but the manner of his presence
least so difficult as that phrase imports Do they not say David by his Fall did wholly shake off all grace branch and root and yet there was no such difficulty to that How easily did one sinne draw on another So that it would have been absurd to have said that Bathsheba who was meerly passive at first did so strongly tempt David that if it were possible he would have fallen into Adultery And if further you say The godly may fall into fundamentall errours though Elected Even the disciples did not beleeve Christs Resurrection and his spiritual Office as a Messiah We answer they may a while but God will graciously recover them These Vipers shall not stick upon them till they die Though they have swallowed these deadly things yet they shall at last vomit them up As God though he suffered Christs body to be dead and buried in the grave yet he would not let it see corruption Thus it is here Though the Godly may erre dangerously and fall fouly yet they shall not see corruption Lastly It is answered that the Elect before their conversion may lie in all sinne and be deceived by all kinde of errours Therefore there cannot be any strength from this because Elected But the Reply is easie By elect are meant such who do not only partake of that mercy but such who finde the effects of this upon their soul Elected and converted And that this is included is plain because it is said If it be possible to deceive even the Elect Now he is said to be deceived that was in the right and Truth it 's improper to say They shall deceive such as are already in a plain deceived way So that this necessarily inferreth That it is meant of Elected persons who finde the mighty power of this upon their hearts Argum. 2 A Second Argument is from the Covenant of grace and Gods sure mercies which are made to such and this makes them stand like Mount Zion yea firmer for at the day of Judgemnt that shall be shaken but these will go safe thorow the fiery Triall This Magna Charta of which you have several branches or promises every where is clearly laid down Jer. 32.39 30. God there promiseth first the Conversion of his people He will write his Law in their inward parts and then he promiseth Perseverance He will put his Fear in their hearts that they shall not depart from him God there promiseth he will never turn from them and he will so graciously affect their hearts as they shall never turn from him and this Covenant the Prophet cals an Everlasting Covenant it shall last above the Sunne and Moon it shall not be like the former Covenant that was broken and indeed it must needs continue for it promiseth all those qualifications which may enable to persevere and perseverance it self For whereas it may be thought Gods own Children may through carelesse negligent and slothful walking undo themselves God saith He will put his fear in their hearts as being the special Antidote against Apostasie fot Blessed is he that feareth alwaies Prov. 28.14 It 's a blessed thing not to be in a doubtfull perplexing fear that is a cursed hellish thing the portion of Cain and Judas but in a filiall godly Fear as Joseph was when he said How can I do this and sinne against God Now sinne can never come in at the Gate while Fear is the Porter Therefore above all things God saith He will put his Fear in their hearts and this promise is spoken so peremptorily and absolutely that it 's an absurd thing with the Arminians to suppose some condition on mans part that it may be made good as if God indeed were ready to put his fear in their hearts for his part nothing shall be wanting only they must not put a stop to his munificence for this is as if God had said I will give you a will to fear me if you will I will make you to will if you will or I will make you to persevere if you will persevere I will make you that you shall never depart from me if ye will not depart from me What a ridiculous and absurd sence would hereby be put upon this Glorious Promise The Arminians doe to evade this powerfull Argument Say This was made to the whole body of the Jews in their Captivity and are busie in finding out subtle Reasons That it was never made good and are off and on like Noahs Dove not knowing where to set their Feet Whereas the Apostle in Hebr. 10.16 17. doth very plainly apply it as the Covenant of Grace to all Beleevers Argum. 3 3. A Third Argument shall be From the Mediatour of this Covenant or the way to ratifie and confirm these Gracious Promises which are from the first to the last that we shall have Everlasting Glory from Predestination to Glorification and that is by Christs bloud So that Christ is become their Mediatour their Head and they his Members The Covenant is confirmed by the Death of Christ and the Sacraments are visible Seals to confirme this 2 Corinth 2.20 All the Promises of God are in Christ Yea and Amen There is not Yea and Nay but a sure infallibility in them Hence this Priesthood of Christ and our Blessing in him as Abrahams Seed is said to have a Promise and an Oath to confirm it Hebr. 6.18 That by two Immutable things in which it was impossible for God to lye we might have strong Consolation Christ then by his Bloud purchased these Priviledges for us he obtained by his Death our Salvation and his Priesthood for this purpose was confirmed by an Oath How then can we ever think or imagine that they should perish who have such preservation and Security provided for them Indeed we see the Angels and Adam though full of Grace to Apostatize and the Godly man though weak in Grace and surrounded with many Temptations yet safely preserved but the Reason is plain They have a Mediatour of this New Covenant who by his Death will certainly bring them to Glory for if this were not so but all depended upon mans indifferent power Christ might have died and not one man have been saved who cannot but detest and abhorre such a thought that by the Arminian Position Christ might have suffered and endured all those Agonies and not one be saved all might have been in vain but the Scripture speaks otherwise Isaiah 53.11 The work of the Lord shall prosper in his Hand He shall see his Seed and the Travell of his Soul and shall be satisfied Christ would not have been satisfied in his Soul had he not seen the Fruit and Event of his Agonies and Sufferings and that such persons were saved for whom he died Argum. 4 4. A Fourth Argument is taken From Christs peculiar Praier and Intercession for their Preservation And thus the Argument runnes Those for whom Christ offered up a Mediatory Praier and earnestly begged and entreated that they might
refresh and comfort thee then when once in the flesh poured out by him yea some have thought that the expression Heb. 5. of Christs prayer and supplication with strong cries and agonies hath reference to this prayer though his tears and agonies are not mentioned Howsoever Christ alwayes praid with such zeal and fervency that he was sure to be heard See then if the want of any thing which may discourage thee may not be provided for in this prayer and shall Christ do it for this end that thou mayest alwayes have comfort And yet art thou dejected What shall Christ die in vain and pray in vain So certainly whilest thou walkest thus uncomfortably it 's as if Christ had done none of these things or else had done them in vain Secondly Christs care and will that the godly should live comfortably appeareth in those many commands for to rejoyce So that there is no command for any holy duty or to avoid any sinne more frequently enjoyned then to walk with joy and gladness of heart the people of God they doubt whether they may rejoyce they think such barren and unprofitable wretches as they are may not apply comforts They think this childrens bread doth not belong to such dogs as they are Oh but remember how indispensable and peremptory the command of God is that thou shouldst walk joyfully before him Phil. 3.1 Finally my brethren Rejoyce in the Lord When he had exhorted to many duties before he keepeth this sweet wine to the last Finally I have no more to say this is the summe of all do such and such duties but still remember to rejoyce Oh to pray dejectedly to do holy duties but with a sad heart this is to marre all As in alms so in all other duties God loveth chearfulnesse but he saith Rejoyce in the Lord Thy joy must be in heavenly objects and from spirituall motives from Evangelical priviledges some joy in their honours some in their pleasures some in their lusts as the swine delights in mire and mud but the joy of Gods people is in and through Christ Therefore he saith That my joy may be fulfilled in them not the joy of the world or the flesh Hence vers 3. it 's made the sure character of a Christian indeed who hath more then the outward form of religion that he rejoyceth in Christ Jesus But as if once speaking were not enough see how the same Apostle doubleth it Cap. 4.4 Rejoyce in the Lord alway and again I say Rejoyce Certainly there is something in it that the Apostle ingeminateth it Again I say Rejoyce he knew how hardly the people of God are brought to rejoyce How can they that are thus afflicted that have so many exercises bid them Rejoyce you may as well bid an heavy log flie up into the air Alas they are so oppressed and hardened in heart that they can no more rejoyce then a stone speak But the Apostle will hear none of these excuses I say it again Rejoyce and that alwayes let your condition your temptations be what they will let the times be what they will yet rejoyce alwayes so 1 Thess 5.16 Rejoyce evermâ—re Do not think it arbitrary or left to thy choice to walk joyfully No awe thy heart with the command that as thou darest not lie steal commit adultery because God commands the contrary so neither darest thou walk with distrust unbelief and discouragement because Gods word is against it Thirdly Christ hath provided for the Christians comfort not only by commands but also by promises The Scriptures are like a pleasant garden full of the sweet flowers of the promises therefore called 1 Pet. 1.4 Precious promises you may observe that the promises run through the heart of the Scripture as those four rivers did paradise to water and refresh it Hence it 's said That we through the Scriptures might have consolation and comfort Rom. 15 4. Hence David in all his tribulations found the word of God sweeter then the honey or the honey-comb There cannot be any strait any grief but there is a peculiar promise against it so that if at any time thou art disconsolate either publick or private afflictions lie sore upon thee remember the promises encourage thy self from them Oh walk not as if this world were such a wilderness that God had provided no fountains to refresh the barren soul As it was a custom amongst the Jews to give a cup of wine to the condemned person to refresh and comfort his spirits Therefore it was the height of malice in the Jews when in stead of such a cup they gave Christ gall to drink Thus God hath also appointed in his word so many precious and glorious promises for his children in every condition and the devil on the other side he would give them gall to drink If then thou wouldst live with heavenly joy let the promises be thy meditation day and night Fourthly Christ hath provided for the comfortable life of his people by appointing a Ministry in his Church among other ends for this to comfort the afflicted soul and to pour oyl into the hearts of such as are wounded They are to be sons of consolation like Barnabas to the children of sorrow for their sins so that it 's one of the greatest parts and work of the Ministry to publish glad tidings and to preach the acceptable year of the Lord to such as groan under the burden and prison of their sins Christ himself accounted of this in his Ministry above all other things Isa 50 4. He hath given me the tongue of the learned to know how to speak a word in season to him that is weary Oh it 's not every one that can deal with a tender conscience we must have an Eagles eye and a soft hand so that our work is not only to convert the prophane to build up the converted but to be daily comforting and exhorting the afflicted in soul And ô that there were many upon whom we might dispense this part of our Office You are apt to say Ministers preach nothing but damnation they will not comfort such as lie a dying Oh there is nothing more desired by them then to meet with such humbled souls to whom they might milk out the breasts of consolation To such they say as in the Canticles Eat ô friends yea drink abundantly but it would be a woe to us if we should tender these comforts to wicked and impenitent men There is a notable place to this purpose Ezek. 13.22 where God threatens the wicked Ministers because they strengthned the heart of the wicked in promising of him life and made the heart of the righteous sad When therefore we have to do with the contrite heart we with-hold no comfort from him as the Apostles style themselves 2 Cor. 1.24 Helpers of the believers joy So that in this is our study and labour seen as well as in Doctrine and reproof SERMON LXXVII Of Joy and Comfort
God that hath changed my blackmore-skin that hath given me another heart when Paul met with wretched adversaries that blasphemed him and the Gospel he preached No doubt but he reflected upon himself I was such a mad blasphemer once I persecuted the godly once I delighted in cruel vexings of them heretofore And now how great is Gods goodnesse to me that he hath had mercy on me If thou blessest God that he made thee not a Serpent a Toad or that thou wert not a natural fool or a mad man How much rather that he hath not given thee up to such a vile malicious disposition The next thing is to give Cautions and Arguments of admonition to the wicked who thus hate Christ and his Disciples And First Let them know it 's a causless hatred yea it 's an hatred where the greatest love and delight should be And that upon two grounds For 1. They are such who would bring them to everlasting salvation if they were not prejudiced their exemplary life is it not a light shining before you that beholding their godly holy and pure conversation you may be thereby wone to glorifie God The counsels admonitions and spiritual help they would vouchsafe to thee should make thee prize them more then all outward comforts Do ye love such as can make you rich preferre you to places of honour supply your necessities Oh how welcome should such be to you that would give you many an helping lift to Heaven Why then is thy hatred so causless Is it because they desire thy salvation Is it because they pray for thee they mourn in secret for so David professed Rivers of waters ranne down his eyes because men kept not Gods Law Wert thou not a stone and adamant these things would turn thy heart towards him 2. They are such for whose sake thou enjoyest many blessings It 's because of them the ship thou art in is not drowned God keepeth up the world in reference to them therefore the hedges are kept because of the Corn in the ground The innocent deliver the Island for Lot's sake Sodom was spared a long season These stand in the gap when Gods overflowing tempest would carry all before it Secondly Consider that thou dost not hurt them yea thou increasest that which makes them so hatefull to thee For by this means they walk more closely with God they separate themselves from the world It 's a mercy to them they have this hatred otherwise they might comply too much and ensnare their souls and symbolize with mens wickedness Now how absurd is thy hatred by that thou makest them more holy and so advancest that which is so abominable to thee Thou art to them as a fyle to the rusty iron thou art to them as Lazarus dogs tongues were to lick his sores whole thou art Gods scullion to wipe and keep his vessel clean who would not think thou shouldst rather do as that persecutour that would not let him die saying he envied him the honour of a Martyr Thy very hatred should make thee leave hating and opposing because hereby thou makest the godly man more glorious and happy Thirdly Consider hereby thou hurtest thy self and not them As the dog that bites the stone for rage or a man that shoots an arrow at a brazen wall and that recoileth back and kils the Archer thy hatred thy cursings will fall back upon thy head It 's not the godly man only but thy self and thy own soul thou hatest See whether those many curses and miseries thou hast be not the fruit of thy hatred thou art a tormentor and troubler to thy self Though Achan troubled Israel yet he troubled himself and his own house also Fourthly Remember that it 's a devilish thing thou art more wicked then a man useth to be Not to obey or yeeld thy self up to godlinesse is a grievous sin but to oppose is a devilish thing Thou dost the work of the devil if he were incarnate he would speak and do as thou dost 5. Remember the woful and heavy judgements which remarkably follow such men Who ever hardened himself against the Lord and prospered This Christ meant when he said he that stumbled at this stone should fall but upon whom this stone shall fall he should be beaten in pieces Christ will fall on such that oppose him and they shall not have the least mercy Vse Doth the world hate Gods people then admire the goodness and power of God that keeps up a poor Church in the midst of such violence that preserveth a few Lambs among so many Wolves Bears and Lions in such a Wildernesse as they are in We justly admire Gods power in putting bounds to the sea that it overfloweth not the Land much more admirable was that goodness of God in preserving the Israelites when the waters were on every side Oh how much more is God to be praised that keeps his people with any safety any liberty Should wicked men have their will food and raiment and life would be thought too good for thee SERMON LXXXIV Of Conformity to Christ in not being of the world And in his Sufferings JOH 17.14 Because they are not of the world even as I am not of the world THE Last particular considerable in this Verse is the exemplarity of Christ or the Disciples conformity unto Christ They are not of the world as I am not of the world Which words are repeated in the 16. verse and therefore have some weighty and great matter contained in them In the words we are to take notice 1. What it is to be of the world 2. How Christ was not 3. The similitude between Christ and his Disciples herein To be of the world is to partake of the manners life and conversation of the world to have the spirit of the world in a man and this is oppsite to the Spirit of God and to all heavenly things so that both the inward inclination and outward conversation is wholly worldly as our Saviour saith he that is of the earth is earthy That as bodies in whom the element of the Earth is predominant doe naturally fall downward so that soul which is thus principled and habituated in a worldly manner doth minde only earthly things this is to be of the world To be in the world is another thing Our Saviour and the Disciples were in the world but not of it A man may be in the water for some good end but the fish are properly of the water because that is their Element and they have a watery Constitution 2. Christ is said Not to be of the world Now that is a higher degree then the Disciples can be for Christ as God is no waies of the world and then take him as man yet being conceived by the holy Ghost he was not of the world in a natural way 1 Cor. 15.47 The Second Adam is the Lord from Heaven opposed to the first Adam who is said to be of
so farre as their presence was comfortable and necessary to us we may grieve God would not have the old bird killed with her young ones and he that would have mercy shewed to the fowls of the air will much more shew it to his people It is true God in his wisdome many times takes his own children betimes out of the world even too soon for them we would think being in the prime of their service and too soon also for their children and dependents on them but therein God is even mercifull though for the present we do not perceive it For this you know God hath determined in mercy the time of our abode in this world Thou canst not follow me now said Christ to Peter but he should in his time John 13 3◠Lastly It 's not alwayes best to have the best good immediately but in it's time It 's true to be with the Lord to be freed from sinne is best in it self absolutely considered but then respectively if this and that be considered quoad hic nunc it 's not best God doth every thing beautifull in his season None could be more loved of the Father then Christ himself he came from the bosome of his Father yet till he had finished his course he is kept from him We say even the best and holiest thoughts or desires may come in unseasonably into our hearts and so not be best at that time As the childs duty is not to learn the best book at first but what he is most capable of Though Heaven and glory be best yet not at this time for thee partake of it So that when it 's best to go out of this world must be left to the wisdom of God But you will ask Is it never lawfull to pray unto God that he would take us out of the world May we not desire to die and to be freed from sin Are we not to pray that Christ would come To this I answer First It 's never lawfull to desire to go out of the world from impatiency or discontent because we have troubles and vexations in this world Thus Elijah sinned when he prayed to God to take away his life for this was through the discontent then upon him So Job when he breaketh forth into those dreadfull imprecations about himself expostulating with God Why life was continued to such who sought for death more then for hid treasures Look then to this that no impatient discontented thoughts make thee weary of this world Secondly Earnest desires to be with God and hearty affections for eternal glory are lawfull and a special duty Thus we are to pray Gods kingdom may come and thus the Saints are said to long for and hasten to the coming of Christ 2 Pet. 3.12 Thus if we speak abstractedly take the thing in it self Our hearts ought to be so heavenly that we are to be as pilgrims here longing for heaven our rest Thirdly It 's never lawfull absolutely and peremptorily to desire of God that he would take us out of this world though our hearts be heavenly but with submission and resignation If Lord I have done my work I have finished my course as we see Christ in this Chapter I have done the work thou gavest me to do therefore glorifie me Austin expresseth this disposition well when he said O Lord if I be yet necessary to my people I do not refuse to live not refuse because in another place he saith Some godly men have need of patience to live as others to die It must be alwayes therefore conditionally If you object Many Martyrs for I mention not those Circumcelliones that would force men to kill them hereby glorying in a contempt of death who willingly offered themselves to the persecutors when none accused them To this some say They were some Hereticks that did so not the true Christians But yet Histories record it of true Christians and then that was an extraordinary spirit in them which as we cannot condemn so neither must we imitate we must live by precepts not examples no not of holy men Vse Do not thou break out into impatient discontents about any exercise or temptation thou art afflicted with say not Why doth not God remove it from me or me from it Consider this in the Text I pray not thou shouldst take them out of the world What did Christ say when Peter drew out his sword Could not I pray for legions of Angels and the Father would send them to help me but the Scripture must be fulfilled So do thou say God could deliver me from all these troubles he hath thousands of ways to put me into rest but I open not my mouth because thou Lord dost it Indeed if they should never be taken out of this world if thy troubles were eternal as the torments of the damned in hell thou mayest justly cry out in the horrour of thy soul But God hath put a period he hath set his time for thy being in this world when thou art ripe thou shalt be cut down and carried into Gods barn When thy service is done then God will call thee to glory SERMON LXXXVI That it is a greater Mercy to be kept from Sinne and all Evil in our Afflictions and Troubles then from the Afflictions themselves JOH 17.15 But that thou shouldst keep them out of the Evil. THis is the positive part of Christs Explication of himself in his Petition for his Disciples viz. to keep them from the evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes this is applied to the thing or matter which is evil as in the Lords Praier Mat. 6.13 Deliver us from evil 2. To Persons Thus often in the Scripture Mat. 12.45 So it shall be to that wicked generation in that day Sometimes it 's applied to the devil as the Original of all wickednesse who also tempts to it So Matth. 13.19 Then comes the wicked one 1 Joh. 2.13 Ye have overcome the evil one Now there are some who limit this to the devil keep them from the devil because it is with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that is not necessary as appeareth Matth. 5.37 Whatsoever is more then this cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Mat. 5.49 Resist not evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that cannot be the devil for we are commanded to resist him but we may take the word generally both for sinne and the devil and sinful persons That the sence may be thus Though I pray not that thou should keep them free from all evil and afflictions yet I pray that they may be preserved from sinne thereby that whatsoever may befall them yet they may not sinne and here we see also that it's Gods gift to keep men in their afflictions that they sin not Otherwise they would undo themselves and through many tribulations they would go not into the Kingdom of Heaven but of hell from misery here to misery hereafter Obs That it 's a greater mercy to
are equal in Nature and Dignity they are all God and infinitely blessed for evermore yet the Scripture doth represent unto us an order in their operations ad extra to us-ward especially in the work of our Redemption one operation is appropriated to the Father another to the Son and another to the holy Ghost To the Father is constantly applied the sending of Christ his Sonne into the world as at the second verse of this Chapter Gal. 4.4 In the fulness of time God sent forth his Son and 1 John 4.9 it 's the Father that sends him So that the original of all our peace and salvation is the love of the Father 2. That which is appropriated to the Sonne is to be sent To be the Person that shall procure our Redemption And 3. To the holy Ghost that he is sent both by the Father and the Son for the application of those benefits which he shall procure for us Therefore the Father is said to send him Joh. 14.16 and Christ saith He will send him Joh. 16 7. Thus he is called The Spirit of Christ as well as the spirit of God because now he is sent by Christ as a Mediator The holiness in Adam was wrought by the Spirit of God as the third Person in the Trinity absolutely considered but now it causeth holiness in believers relatively as the Spirit of Christ So that in Gods dispensations about mans salvation there is an appropriated order in the operations of the three Persons Secondly The mission or sending of Christ here spoken of doth not relate to him as the second Person but as he is Mediator for so as he is the Son of God he is not sent but begotten And thus the Scripture when it speaks of him in that respect calleth him The only begotten Son of God but this mission is in time and of a voluntary dispensation whereas the other was natural and of eternity Christ was alwayes the Sonne of God but not alwayes sent to be the Mediatour of his Church unless in the purpose and decree of God So that this sending of Christ respects him as God and man and denoteth that incarnation of his with the discharge of all those duties that thereby he undertook Thirdly Gods sending of him doth signifie the authoritative Mission and calling of him to that work The Apostle diligently presseth this Heb. 5.5 that Christ glorified not himself but was called by God to his Priesthood called of God to be â— Priest after the order of Melohisedech yea Ch. 7.21 the Apostle presseth this that he was made an High-priest by an oath The Lord sware and will not repent thou art a Priest for ever And certainly this must needs be of great comfort to us when we shall reade that Christ was so solemnly invested with this power to forgive sins to sanctifie our natures to procure our salvation Things that are done by those that have not a Call are said to be null and invalid they have not powerful efficacy and success but Christ was authorized by God to be thy Saviour he had his Commission to do it he would not take this work in hand till he was called unto it Fourthly The Father did not only call him thus to this wonderfull imployment but he did qualifie and fit him with all abilities for that work he poured out his Spirit upon his humane nature without measure So that as those in the Old Testament when called to any Office were anointed Thus Christ had not a temporal but a spiritual Unction Psal 45.7 there God is said to anoint him with the oyl of gladness Therefore Joh. 6.27 the Father is said to have sealed him to this work Thus Christ acknowledgeth when he saith a body thou hast prepared for me the meaning is he had an universal fitness for the work and this also is of great comfort that Christ is not only called to be our Saviour but he is qualified with all sufficiency thereunto there is nothing that a poor humbled sinner could desire in a Saviour but there is a treasury of it in him Col. 1. It pleased the Father that in him should all fulness dwell Oh then why do not the people of God believe more firmly and walk more comfortably What do they want which is not in this Christ Shall Christ send his Officers to work and endue them with proportionable power and shall not the Father send him with all fitness and fulness to that work Fifthly In that Christ is said to be sent there is implied that the fountain from which our salvation doth arise is the meer good-will and pleasure of God the Father So that although our Justification Sanctification and Glorification be to be attributed to the merits of Christ and it 's for Christs sake that we enjoy them yet the sending of Christ into the world and giving him to become our Mediator is wholly from the absolute good pleasure of God Christ did not merit his Incarnation he did not merit that he should be sent into the world No this is said to be Gods love Not that hereby we are to make comparisons as if the second Person loved us lesse then the first as the Socinian would divide but to admire the great love of either in their distinct operations That conceit also is vain of some that say God upon the fore sight of the will of Christs humane nature to become our Saviour and presupposing this determinate choice did therefore appoint him to be our Mediator This they think will reconcile Christs necessary Obedience and his free-will together but then the Scripture would not have attributed it to Gods love and to the Fathers love but Christs love as a man which yet it doth not Sixthly In that Christ is said to be sent there is implied that he is under an Office and Obligation of faithfulness and trust So that as it lay upon the Apostles faithfully and diligently to accomplish their Office thus also it did upon Christ and therefore he doth so often call it the command that he had from the Father implying that if he did not accomplish all that for which he was sent he should be guilty of unfaithfulness and disobedience and here also is contained much consolation for why should the believer doubt of Christs willingness and readiness to pardon sanctifie or heal him seeing that Christ is under a command to do this he is betrusted with this work he would be found blame-worthy if he did not accomplish all that he was call'd unto As it 's thy duty to believe in him so he hath voluntaily submitted to make it his duty to give thee rest and ease Seventhly Though Christ be sent and be thus under command yet we are not to think that this is done against his will as if the Father did compell him to this work against his desire No how readily doth he profess his coming into the world Loe I come to do thy will O Lord thy Law is
became man and was thus furnished with all fitnesse to be a Mediatour because we could not be without him It behoved us saith the Apostle Heb 7.26 to have such a High-Priest that was holy and unspotted separated from sinners that needed not to offer for his own sins 5. We reade that not only habitual grace was given him in respect of his humane nature but also the spirit of God was bestowed on him and though this be thought by the Socinians a pregnant Argument because he that is God cannot have the Spirit of God given him Now to this we readily grant that not only the graces and gifts of Gods Spirit but the Spirit it self also was bestowed on him So the Prophet Isa 11.2 The spirit of the Lord is said to rest on him the spirit of wisedom and counsell Thus Act. 1.2 he is said through the holy Ghost to give Commandments unto the Apostles whom he had chosen but yet this doth not take off from his God head for first the assistance and operation of the holy Ghost was only in respect of his humane nature for as by the holy Ghost his humane body was prepared and fitted So also his rationall soul by the same holy spirit was sanctified and made the holy One It was not therefore in respect of his divine nature but his humane that he had the holy Ghost working in him and if you say What necessity was there of the holy Ghost Seeing his divine nature was able to assist and sanctifie his humane nature It 's answered that the holy spirit being the third person cannot be separate from the Father and the Sonne though therefore Christ as the second person was able to do all things yet because where the Father and Son is there also is the holy Ghost therefore that works also as the other not that the other persons need it but because of the inseparability Even as the Father did at first create all things by the Son not that he was insufficient or impotent without him but because of their intimate Union 6. That which we do so eminently reade of in the Scripture is the glory power and honour that the Father gave him upon fullfilling the work of Redemption for us Act. 2.36 God hath made Jesus both Lord and Christ he was made Lord Now that dominion is not his essentiall dominion which he had as God for so he could not be made any more Lord then God but his Mediatory Dominion whereby he is exalted above all and rules all things for the good of his people So Phil. 2.9 Wherefore God also hath highly exalted him giving him a Name above all Names c. In these and many other places we reade of wonderfull Majesty and glory bestowed upon him and that upon his humiliation and voluntary obedience in reference to us but although the Scripture doth evidently speak of this glory and power given him yet this doth not take off from his God-head For 1. It is one thing to speak of the giving of the right and property to a thing another thing to speak of the possession of it It 's true indeed Christ upon his Resurrection had the possession of all that glory and honour which the Word mentioneth but yet he had right to it farre before and therefore we reade of divine wotship given to him before his Resurrection as also of a Kingdom he had and that he could work what Miracles he pleased and so he believing God had a right to all that glory which could any waies be superadded to him 2. This dominion and glory given to him is so farre from evacuating his Godhead that it doth rather necessarily presuppose it for who can be made the Judge of the whole world who can be exalted to be the King of Saints and the Nations but he who hath infinite wisedom power and greatness Vse 1. Doth Christ receive all that he hath not for himself but for his members then what great encouragements and hopes have all the people of God for though they have not enough yet Christ hath Though the starre hath not light enough to dispell the day yet the Sun hath Though the stream cannot refresh yet the Fountain hath water enough Oh therefore that beleevers would more enlarge and quicken themselves up with hopes in Christ That they would live on his fulnesse That they would depend on his fulness God gives thee grace and many gifts but what he hath given Christ that must be thy only support Vse 2. How wofull the condition of all wicked men is who are separated from Christ for if all fulnesse come by him then none of this can be derived to thee The devil will give of the torments he hath to thee not Christ of his glory SERMON CXXV Vnity among Christians is part of that Glory Christ hath purchased for them JOH 17.22 That they may be one even as we are one THough this Unity of believers so earnestly prayed for hath been at large treated of yet because here again repeated I shall consider it relatively as it stands with respect to the fore-going words Christ giveth his glory he received from the Father to those that believe in him That they may be one Now the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as in other places may be taken either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the end of this glory or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as specifying what is part of that glory which he giveth to them for so some understand this as describing and determining what that glory is he would give them viz. the glory of unity and agreement which as Chrysostom observeth was more admirable then that of signes and doctrines which they abounded in Their unity did more glorifie them then their miracles Others they understand it as the end and fruit of that glory they received by Glory understanding all the heavenly benefits and priviledges vouchsafed unto them From these Interpretations conjoyned and the relative capacity the words stand in I observe That Vnity among Believers is part of that Glory which Christ as Mediatour hath obtained for them For Christ speaks here as Mediatour in whom and by whom only the spiritual unity of believers can be obtained In this Doctrinal Proposition three particulars are observable 1. That Unity among believers is part of that spiritual glory Christ purchased for them 2. That Christ as Mediatour purchased Unity as well as other priviledges 3. That Believers cannot have Unity but from Christ till he command these dry bones to come together and be united they lie scattered up and down Let us consider First That Vnity is part of the Churches glory It 's their Glory both actively and passively Their glory actively they may in an humble and holy manner rejoyce in it Not indeed as the Papists who confidently and falsly triumph in their Unity but in a godly and sober manner for if schisms and divisions in the Church did so greatly divide and
Ghost is also requisite to Eternal Life appeareth in that we are baptized into his Name so that it 's a principle and Foundation to be instructed about the holy Ghost as well as the Father and the Sonne We reade that the Apostle doth in most of his Salutations pray for grace and peace from God the Father and the Lod Jesus Christ yet none may from thence gather the Spirit is excluded for 2 Cor. 1.13 14. There is the communion of the Spirit added to the love of God and the grace of Jesus Christ 3. You may demand If the Knowledge of those things be enough to eternall Life what then needs the Ministry or Preaching to a man that knoweth these If a man have these is he not above Ordinances and the Ministry This indeed some have arrogantly thought But 1. There is no man knoweth as much about God and Christ as may be known The Apostle that was lifted up to the third heavens yet he saith We know but in part 1 Cor. 13. If Paul then knew but in part what must others do We see the Angels themselves desire to have the Mystery of Christ made more known to them Eph. 3. so that it 's a foolish conceit to think thou knowest enough already for though our knowledge shall be perfected in heaven yet even there we cannot know God as much as he is known for the infinite object cannot be comprehended by a finite faculty 2. Suppose thou couldst not grow in knowledge which yet is impossible yet the Ministry is necessary for thy heart and affections The devils know more then any man but there will is obdurate and hardened in wickednesse So thou maist have great knowledge and understanding yet thy heart may need much quickening much mollifying and for this end the Ministry is appointed 3 If thou didst not finde a need of them either for understanding or heart which yet is more impossible then the former yet God having appointed such a way thou art only for obedience sake and to testifie thy submission to God to do it Christ needed not to be baptized for he wanted not the grace signified viz. remission of sinnes Yet to shew his obedience he did it Adam though created in a state of integrity yet had a command of triall to manifest his obedience and so though never so perfect yet thou canst not be exempted from obedience to Gods commands Vse of Instruction to the full self-righteous man that is not burthened and loaded with the sence of his sinnes whatsoever knowledge thou maist have yet thou canst not know any thing in a saving manner about Christ Till thou be affected with thy misery and the remedy thou art not yet a knowing man in Christs School or to those who labour and are greatly affected with their sinne They know sin They know the Law They know the terrors of an angry God but they know not Christ Consider how Paal was affected herein he knew nothing but Christ crucified 2 Cor. 2.2 All things were accounted dung and drosse for the excellency of this knowledge Phil. 3.8 Consider Eternal life is as well in knowing of Christ as in knowing of sin or what duties God requireth of thee SERMON XIX Sheweth how a Godly Life though it merit no good is a Ground of Comfort at the hour of Death JOH 17.4 I have glorified thee on Earth I have finished the work thou gavest me to do IN this Verse our Saviour addeth a new argument for that Petition mention mentioned v. 1. Glorifie me Why because I have glorified thee on earth I have finished my work Now his work is done he expects his reward These words our Saviour doth not speak out of ostentation and boasting but to shew the order God appointed that by his sufferings when perfected he should enter into glory In the words we have Christs profession of the end he intended in all things I have glorified thee on earth 2. The manner how or the means by which I have finished the work thou gavest me to do I have glorified thee though Christ as God had all divine glory due to him yet as Mediatour in the state of humiliation so he was inferiour to the Father and in this sence he did glorifie him To glorifie is either when really that glory is exhibited which was not before and so God glorifieth us or else when we celebrate acknowledge and declare that glory which is already possessed and thus we glorifie God For when we glorifie God we adde nothing to him we do not make him more glorious then he is indeed We cannot advantage him but our selves by serving of him as a man by seeing doth not profit the Sun but himself nor the thirsty Traveller by drinking refresh the Fountain but himself Christ then being by the state of humiliation made lower then God yea lower then Angels had this purity of intention in all that he did and all that he suffered to glorifie God Q. If you say Was not the redemption and salvation of these the Father gave him his end how then is the glory of God his end A. The Answer is the ultimate and chief end is Gods glory The proxime and immediate was the salvation of man and therefore in respect of the chief end this is the manner or the means of glorifying of God and this is intended when he saith He had finished his work 2. Consider the restriction or limitation of this glorifying of God from the place where I have glorified thee on earth That is mentioned because here only on the earth was he to be in a state of debasement here only he was to work in heaven he was to receive his glory The Schoolmen use to call a man while he was in this life the way to heaven viator and when he is possessed of glory they call him comprehensor Now they say That Christ was both viator and comprehensor together but if they mean that in this life he possessed all that glory which he should have in heaven that is false for we see him here praying for it and other places God promiseth it as a reward of his obedience and sufferings Indeed the humane nature of Christ was alwaies united personally to the godhead but there was a suspension of that glorious influance and happinesse while on the earth 3. Consider the time when Christ makes this profession at the end of his daies when he is to go out of this world This was the ground of his confidence in his Petition Now although we are not able in the same degree and perfection to say as he did yet for the main we ought to be like him in this when Death comes when our daies are to be finished to be able to say Lord we have glorified thee we have finished the work thou gavest us to do and of this particular I shall treat Obs That it is a blessed and most happy thing to be able at the time of
death truly to say Lord I have glorified thee in my life I have finished all the work I was to do This Subject will be very profitable and necessary you cannot expect health and life alwaies in this world your time is running your daies are decaying you are hasting to the grave who knoweth how soon God will put a period to thy life in this world What then should be more in your hearts and thoughts then this Whether have I lived to Gods glory whether have I faithfully discharged the work put upon me It 's not riches wealth greatnesse or any earthly advantages will then do you good This or nothing will then be a reviving to you We have two pregnant examples for this 2 Kin. 20.3 When that sad message was brought to Hezekiah that he must set his house in order for he must die and not live What is a comfort and a cordial to him under this bitter news Remember O Lord that I have walked before thee With an upright heart and done what was good in thy sight Hezekiah had great outward prosperity he had many earthly delights as a King but see how every earthly comfort vanisheth away That he had served God in the uprightnesse of his heart comforted him more then all earthly honour or greatnesse The other Instance is in Paul 2 Tim. 4.7 I have fought a good fight I have finished my course a Crown of glory is laid up for me If all the glory of the world had been given Paul would it have comforted him like this Testimony of a godly conversation Oh how many dying men may say I have served the devil I have fullfilled his lusts and now I goe to my everlasting torments To quicken and affect you in this Point take notice of these Introductory particulars First That there is a day of Judgement when God will call every man to account We are not to live here as we list and to do all things without controul No God hath appointed a time when every man shall appear before him and he must give an account of all his time all his Talents all his actions all his thoughts of all things in this world that have been his The Scripture is very clear in this formidable Truth 2 Cor. 5. We must all appear before the Judgement Seat of Christ to give an account for what hath been done in the flesh Mat. 12.36 yea of every idle word we must give an account yea of every secret thing Eccl. 12.16 The Parable of the Talents Mat. 25.15 where the man with ten with five with two are called to give an account of their improvement doth evidently shew that there is no good thing we have let it be health wealth riches but we as Stewards must be reckoned with concerning the good improvement of them Oh beloved what an overwhelming consideration is this to think the time is coming when every thought every word every hour every day every opportunity every penny every thing I have had will be called for who can hear these things and not tremble Never think all thy sins are forgotten no the Scripture attributes a Book to God God writeth down every thing and those Books will be opened what manner of persons should we be who beleeve these things Rev. 20.11 Is it for you to live riotously to follow all vain pleasures and delights or not rather to pray and mourn and bethink your selves what is to be done at this time 2. Take notice That there is no man or woman though never so inconsiderable but they have their severall Talents They have their peculiar work to doe and their proper relations to serve God in There is none but they have their course to finish they have the work of God to do and therefore let no man think it may be for Magistrates for Ministers for great men for rich men to look to those things but not such inferiour persons as they No he that had but one Talent that is the least ability and opportunity to glorifie God yet because he was negligent he is called an unprofitable servant and is cast out where there is weeping and gnashing of teeth So then barrennesse and unprofitablenesse in our places and relations will be a damning sinne yet who considers this Do I promote the glory of God Is God honoured by me in my place and calling Do not I hide my talent in a Napkin Am I able to answer for my great neglect For thy health who can speak for that For time and many daies given to repent who can speak for that These things will be fire in your bones They will be thunder in your ears and arrows in your heart though for the present thou dost not matter them Thirdly Though it be the duty upon all thus to glorifie God and do our work commanded yet none is able to be perfect in this None ever lived that could challenge a Crown of glory for his perfect service Indeed Christ he being God and man did all these things without sinne therefore he was a full Mediatour for us God had nothing the Law had nothing to object against him but every meer man hath a woe belonging to his best life to his best duties if God judge him in strict justice· Hence David praieth that God would not enter into judgement with him that he would not mark every thing done amisse Why because in thy sight no flesh shall be justified Psa 143.2 So David doth not only exclude himself for he had murther and adultery and many other things amisse in his life but no flesh shall be justified None though preserved from such fals And Paul whom you have heard acknowledging the good fight he had fought and looking for a Crown of glory yet doth not challenge any perfection for at another time he accounts all things dung and drosse and would be found in Christ Phil. 3. having the righteousnesse by faith so that all doctrines of perfection and a possibility to be without sinne in this life are but the proud dreams of carnal men Therefore Fourthly No service or works that we have done are any waies meritorious or have any causal influence upon our Salvation It 's very hard to preach the necessity of all holy and good works and not presently to look on them as merits and causes of Salvation but we see the Scripture doth both and therefore we are to reconcile them in our practise To be zealous of good works yet to rely only on Christs merits It 's not my purpose here to give you several grounds why the best holy action we do comes short of all kinde of merit It 's enough to inform you Rom. 4. that beleeving and working are opposed and so works and grace and indeed to hold the fulnesse of Christs merits and yet to pleade our own is to think that the light of the Sun is not able to make perfect day unlesse we light a candle
very considerable for the Pharisee at the close of his life may strive to say Lord I have fasted twice a week I washed my hands my house my pots c. thus I have glorified thee but what saith Christ In vain do ye worship me Mat. 16.9 and who hath required these things at your hands Thus the Papist if he say I have gone a Pilgrimage I have made such penall satisfactions I have said so many Ave Maries I have done penance I have received extream unction Now because this is not required or commanded work therefore it will have no reward So then it 's not enough to see thy work be not contrary to Gods will but look that it be according that it have Gods superscription and the stamp of his command upon it Though it be not malum yet it is aliud though it be not contra yet it is preter and indeed what is preter because not secundum must needs be contra It 's contrary to Gods will whatsoever is not commanded 3. They cannot have the texts comfort at all who are slothfull and negligent though they do not contrary or different yet they are sluggish and so will not work at all in Gods Vineyard This is represented by the Parable of him who had but one Talent yet because he did not improve it he is cast into utter darknesse Cast that unprofitable servant Mat. 25.30 He did not spend the Talent he brought it sure and safe to his Master but he is unprofitable and must be cast into utter darknesse So the tree that brings forth no fruit though it did not bad fruit must be cut down and cast into the fire Oh how greatly is this to be considered for whose life doth not appear to him as Bernards did aut peccatum aut sterilitas either the boggy mire of sinne or the parched wildernesse of barrennesse and if that be so great a sinne Christ be so ready to curse it no wonder if the most holy have sad thoughts about their death and the day of their accounts It 's not then a negative Religion that will truly comfort thee but a positive fruitfull one It will be no solid joy of conscience to say and no more Lord I have been no drunkard no adulterer no prophane person for God looketh for a zealous active fruitfull way in all holinesse yet how doth the meer negation of sinne make many have strong confidence of their excellent condition whereas if they did consider the positive fruitfull part of godlinesse and see how farre they are off it horrour would overwhelm them Consider then how fruitfull are thy duties are thy hours for God maiest thou not cry out many times hodie diem perdidi doest thou put that of the Apostle in practice to redeem the time Ephes 5.16 Heaven would not be heaven if it were only a negation of torment not a positive affluence of all happinesse so neither is that godlinesse which is a bare absence of sinne not a fruitfull abounding in the waies of holinesse 4. There cannot be any solid comfort at the time of account where there is a prevailing lukewarmnesse and formality though the work God requireth be done outwardly Eli cannot give a good account of reproving his sonnes though he did reprove them because there was remisnesse and coldnesse in it a partiall coldnesse and dulnesse is in the best service we do Paul having found the reliques of corruption rebelling against grace and contra vitia pugnamus non ut vincamus sed ne vincamus Jebusites will abide in the land but we speak of a totall plenary lukewarmnesse such which Christ condemneth Revel 2. when he wisheth she were either hot or cold but being lukewarm God would spew her out of his mouth That expression is to shew how noisom and intollerable such persons and such duties are to God Never then think a meer formall and customary way of Religious duties will ever be any comfort to thee no God will say Thy heart was not in these thou didst not serve me as the world as thy lusts and hereupon thou wilt wish Oh that my duties had been more spirituall more fervent more heavenly These very duties thou puttest thy trust in will run like sharp points into thy very heart Thus you have heard what persons cannot have any comfort at all Now we shall shew you What things even to the godly though they may have comfort for the main yet will greatly dishearten and diminish their joy then There will be fears against hope doubts against faith agonies against joy That even as nature and death will in a terrible manner conflict together so will their hopes and fears Yet this is not to be understood but that even a Christian walking most tenderly and circumspectly may at his death have no joy and assurance God for many just and wise ends doth sometimes dispense it so that he who lived very holily may yet die very uncomfortably It was so with Christ though there was a peculiar reason and why not with his members only when God dealeth so they are meer exercises to increase their Crown of glory they are not so properly afflictions for sinne as Job had those extraordinary trials not for sinne though he was not without sinne but triall and thereby to make him more glorious But I shall speak of such particulars as in their own nature tend to make our end very sad and heavy and therefore let him who would look on death as Jacob did on his sonne Josephs Chariot not with grief but with joy as a convoy to eternall happinesse take heed of these things as so many dangerous works And 1. Immoderate affections to lawfull things they do so dead the heart and clog the soul that when a man comes to die these earthly things lye upon the heart as too much undigested meat upon the stomack making thee extream sick and full of pain The Apostle then 1 Cor. 7. prescribeth a comfortable way to dye joyfully where he saith those that buy must be as if they bought not they that marry as if they married not The greener the wood is the harder to be consumed the more lively and active thy worldly affections are there must be the greater opposition to leave all and be with God The ripe aple falleth from the tree very easily the godly man dying is compared to ripe corn so that if these earthy and worldly affections be not dried up in thee it will much hinder thy joy this green wood will make a great smoak Hezekiah though he had this comfortable evidence yet saith the Text He wept soar some attribute that to the Old Testament dispensation where earthly and worldly happinesse was more generally promised then under the New and therefore death being a privation of that did more affect them howsoever this is sure an heart not weaned from the world and yet must be parted from is like a tooth not cut from