If these things be in you and abound they make you that you shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ That will make a Christian busie and active in Gods Service Well then by this you know who are prepared and who unprepared 2. There is an Actual Preparation which is like the trimming the Lamps when they heard the Cry and that noteth our actual fitting our selves for Death and Judgment Besides our general habitual Preparation there needeth actual Preparation When Pharaoh sent for Joseph he washed himself 'T is no slight thing to appear before Christ. Our general work should often be reviewed that we may get Promises ready Evidences ready Experiences ready that we may have nothing to do but to wait the good hour and give welcome to the Lord Jesus Christ as old Simeon Luk. 2.29 Lord now lettest thou thy Servant depart in peace for mine eyes have seen thy Salvation You should be so settled in Conscience weaned in Heart purified in Spirit that you do with comfort wait for the Salvation of God and not only wait for it but long for it love his appearing especially after a long Profession of the Name of Christ so it should be Now this actual Preparation should be made either 1. Daily and when you are in the greatest health and strength We should think of our great change Job 14.14 for Death doth not alwayes give warning and to be provided doth no hurt It enliveneth our General Preparation and maketh us the more serious 'T is like poysing our confidence and weighing the strength and temper of it to see if it can encounter the thoughts of Death and Judgment to come A run-away cowardly Faith that cannot endure the serious thoughts and supposition of these things will do us no good Presumption is a Coward Besides it riddeth off the present work with more success when we live every day as if it were our last and do all things as if presently to give an account to Christ of the doing of them Once more to familiarize the thoughts of Christs coming to us it allayeth so much of the dread and terrour of it as belongeth to bondage and keepeth up so much as belongs to Reverence and serious and awful walking with God 2. When God summons us by his Providence to make up our Account Luk. 16.2 Give an account of thy Stewardship for thou mayest be no longer Steward Many are about to go into the other World but they do not think of making ready for it The Wrath of God is even at the door and they are stupid and careless Surely such a frame of Heart should be far from the Children of God They have a tender Conscience and a deep sense of the World to come therefore in probality when they have but a short time wherein to prepare their preparation should be the more serious So when we are to partake of the Lords Supper a man would go aside and renew his Evidences for Heaven and awaken his spiritual desire So for hearing the Word a man would compose his Heart to receive the Word with Meekness And should we not set our Hearts in frame when we are to meet with Christ not only in the Ordinances but in Person Secondly Why those only that are Ready and Prepared are to enter into the Nuptial Chamber 1. Those are only meet for heavenly Happiness 'T is most suitable to them as having that life begun in their Hearts which shall be perfected there Col. 1.12 What should poor sensual sinful Creatures do with Heaven Heaven is prepared for us and we for Heaven Rom. 6.23 When we are put into an Heavenly frame and temper Heaven Gates stand open for us 'T is the wisdom of God to put all things in their proper place heavy and light Bodies in their proper places So here the Apostle saith 2 Cor. 5.5 He that wrought us for this very thing is God Excellent Vessels are not thrown about the House but put into a place suitable The purging and purifying of our Souls is a kind of spiritualizing of our Bodies And so we are fitted both in Body and Soul 2. These only have a lively sense of the Coming of the Lord. Temporaries are a sort of Hypocrites their work is real though but a common work not because they purposely and intendedly dissemble but because they have not answerable impressions to the things which they profess to believe and their Affections and Preparations are not answerable to what they know and so 't is a kind of mocking of God They profess and believe God Omniscient yet fear not to sin in his presence to believe Eternity yet Temporal things have the greatest power and influence upon them They look for the coming of Christ in great Majesty and Glory but do not make suitable Provision If we had high thoughts of Christ and a great respect to him we would prepare accordingly But surely we have lessening thoughts of Christ and his glorious Coming if we do not make ready for him how high soever our notions be about it VSE Are we ready I must direct the edge of this Use to four sorts of People 1. Some care not whether they be ready or no They do but dally with Eternity and things of Religion Their Hearts are not moved with joy or grief or hope or fear at the Remembrance of this day Surely they have no Faith at least not a lively but dead Faith and therefore are so dead-hearted and besides they care for none of these things they mind Earthly things If they can live comfortably here be well at ease here they never take care to live eternally Now to these I shall only say Live in no state or frame of Heart but what you would die in Alas in your serious moods you cannot but say I would not die for all the World But what if God should arrest thee before thou thinkest of it What would become of thee On the other side consider when our work is done and our Ornaments put on then it will be pleasant to us to think of the coming of Christ. Now Lord lettest thou thy Servant depart in peace for mine eyes have seen thy Salvation Luk. 2.29 2. Some think themselves ready when they are not Rev. 3.17 Thou thoughtest thou wast rich and encreased with goods and knowest not that thou art wretched and miserable and poor and blind and naked I trust in Gods mercy and hope I shall go to Christ 'T is easie to say this but do you know what 't is to meet with Christ what honour he expecteth from you at the last day and how little a naked trust and a dead and empty Faith will do to your acceptance with him I confess we have all from Christ and all the honour we can do him results from his own Grace But yet 't is said Rev. 19.5 The Bride hath made her self ready There is work required of us and such as
may be answerable to the dignity of so great a Lord and Husband 3. Others think an habitual Readiness will serve the turn They mind present duties but do not enliven them by the remembrance of the coming of the Lord or they have not done their main work and therefore take more liberty about the World than others and a greater liberty in the delights of sense and therefore we have that caution Luk. 21.24 Take heed to your selves lest at any time your hearts be overcharged with surfeiting and drunkenness and the cares of this life and so that day come upon you unawares That will make you wither and contract deadness and drowsiness hinder your comfort and peace and that chearful testimony you may give for God to others as Peter's question Lord speakest thou to us or to all Luk. 12.41 4. Many are ready but think themselves unready It concerneth them to study Gospel Grounds of Comfort and Peace if they can endure the Touch-stone though not the Balance Where there is a sincere bent of heart to please him there is a Law of Liberty Jam. 2.12 a Law of Liberty not for the carnal but the sincere not a Law of Tryal but of Gospel liberty We now come to the Third thing in the Text And the Door was shut The shutting the door noteth the Impossibility of getting our Condition altered when the day of Grace and Tryal is once over There is a twofold Door 1. Janua Misericordiae ad Ignoscendum the door of Christs Pity and Mercy to returning sinners Mat. 7.7 Ask and it shall be given you seek and ye shall find knock and it shall be opened unto you And Joh. 6.37 Him that cometh unto me I will in no wise cast off But then this Door is shut 2. Janua Gratiae ad Convertendum there is the Door of Repentance and Conversion but there is no Repentance when we are in termino They may have a sense of their misery but their habitual hatred to God remaineth they that have wittingly and wilfully rejected his Counsel remain so still The fire of Hell doth not soften but harden them their Self-love may make them sensible of their pain Reasons First His Love to his People Though Christ waiteth long for the Preparation of the Wicked yet he will not alwaies delay the desire of the Godly Secondly His Justice 'T is fit that they that live so long in their Unbelief and disobedience of the Counsels and Precepts of the Gospel should at length find this dispensation continued who grow unteachable and hardened in their negligences Psal. 95.7 8. To day if you will hear his voice harden not your hearts VSE Is to press us to begin with God betimes You that are young take warning this day do not think there is time enough hereafter You that are old do not think it is too late nor be ashamed to begin now 1. The present time is the only opportunity of Salvation or embracing the offer of Gods Grace Heb. 3.7 Psal. 95.7 Oh do not reject his Counsel 2. Love is impatient of delay if we could Hope to prevail with you that way 3. When the Angels sinned the Lord immediately shut the door against them to us he hath given leave Acts 11.13 14. and space to Repent Rev. 2.21 Let us not receive the Grace of God in vain 2 Cor. 6.1 SERMON IX MATTH XXV v. 11 12. Afterwards came also the other Virgins saying Lord Lord open to us But he answered and said Verily I say unto you I know you not IN these Words we have two Branches 1. The Supplication of the Foolish Virgins vers 11. 2. The Answer of the Bridegroom vers 12. In the First consider the time when it was These Foolish Virgins came afterwards when the Door was shut Secondly The Blandishment and Compellation here used Lord Lord. First For the Time when it was These Virgins came afterwards when it was too late They should have knocked and cryed for mercy before the door was shut Isa. 55.6 Seek the Lord while he may be found call upon him while he is near Otherwise our Cries are but howlings the fruit of our discontent rather than our own choice Heb. 11.5 'T is said of Enoch that he pleased God If we would live with God in a blessed Estate hereafter we must please God ere we depart hence This is the time of Grace or Gods Patience Luk. 2.14 Peace upon Earth good will to men and 2 Cor. 6.1 2. This is the time of labour and service Eccl. 9.10 Judgment findeth us as Death leaveth us Eccl. 11.3 Then we are in termino When this life is ended all opportunities of doing good end with it Corn doth not grow in the Barn but in the Field therefore we had need to work now seek Grace now be instant with God now Joh. 9.4 I must work the work of him that sent me while it is day the night cometh wherein no man can work And now that is not only while life lasteth but instantly Secondly Here is the Blandishment and Compellation used Lord Lord So Mat. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father which is in Heaven And ver 22. Many will say to me in that day Lord Lord. 1. Here is a Title of honour given to Christ by Hypocrites and 't is ingeminated The Title of honour given to Christ is due to him Joh. 13.13 Ye call me Master and Lord and you say well for so I am But the Title must be verified by suitable practice Men may delight to be flattered with the Title of Lord Lord by those that inwardly bear them no reverence but Christ who knoweth the Heart will not be pleased with those glorious Titles when your Hearts give your Tongues the lie Luk. 6.46 Why call you me Lord Lord and do not the things that I say As they cryed Hail King of the Jews when the Soldiers mocked him Many often entitle Christ to their party take upon them to be his Disciples in words but the Kingdom of God standeth not in word but in power But these served their Master more with Mouth than with Heart therefore Christ doth not accept of them nor approve of them for his Servants They call Christ Lord but obey the Devil are lead and governed by the flesh disobedient to Christs Counsels and Precepts I hear Lord Lord but what means the bleating of the Sheep and the lowing of the Oxen Therefore 't is in vain to use this honourable Title to move pity in the Judge 2. They ingemminate it to shew the Ardency of their desires and earnestness to have Christ for their Lord. Now first or last every knee shall bow to Christ they are forced to fly to him now in their extremity and pressures of misery Though men will not come to Christ for Grace yet they will come to him for Glory Now they cannot come because busied
he will worship God and report that God is in you of a Truth In converting Sinners to God James 1.18 Of his own Will begat he us with the Word of Truth In building up them that are sanctified Acts 20.32 And now Brethren I commend you to God and to the Word of his Grace which is able to build you up and to give you an Inheritance among them that are sanctified This is no sluggish idle Power that may be hid and obscured but manifests it self by sensible Effects it is lively and operative not only to change Men's Lives but Hearts Psal. 19.7 8. The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making wise the Simple The Statutes of the Lord are right rejoicing the Heart the Commandment of the Lord is pure enlightning the Eyes This the Apostle makes to be a sensible proof of Christ speaking in him 2 Cor. 13.3 Since ye seek a proof of Christ speaking in me which to you-ward is not weak but is mighty in you Object But this is an Argument to those that have felt it How will it perswade others Answ. 1. It is an Argument to others also for this mighty Operation is sensible to others they may see the change wrought in them and wonder at it 1 Pet. 4.4 Wherein they think it strange that you run not with them to all excess of Riot 2. There are publick Effects of the Power of the Word besides private Instances Wherever the Word hath been Satan vanished where formerly he tyrannized and his Deceits are of no more force Oracles ceased at Delphos the Devils howled Where the Gospel is preached there are less Witchcrafts and Diabolical Delusions they are not so frequent where the Gospel has had a free passage 3. Those that have felt no experience of this Power have a secret fear of it John 3.20 Every one that doth Evil hateth the Light neither cometh to the Light left his Deeds should be reproved Conscience is afraid of the Majesty of God shining forth in the Scriptures Men dare not pause upon and consider the Doctrine therein contained Atheism lieth in the Heart the Seat of Desire Psal. 14.1 The Fool hath said in his Heart There is no God Men question the Word because they would not have it true When Men give leave to Lusts they are afraid the Word should prove true and therefore would rather accuse the Word of Falsity than their own Hearts as Ahab was loth to hear Micaiah because he prophesied Evil. Strong Lusts make the Soul incredulous they fear the Scriptures and then question them They know there is Power in them to astonish them and therefore as Malefactors desire to destroy the Records and Evidences that are against them so do wicked Men they are Antiscripturists in Affection rather than Opinion Fifthly By the Spirit 's Testimony That it is so is clear 1 John 5.6 It is the Spirit that beareth witness because the Spirit is Truth The Doctrine of the Gospel is there called Spirit because he is the Author of it 2 Pet. 1.21 For the Prophecy came not in old Time by the Will of Men but Holy Men of God spake as they were moved by the Holy Ghost Or because the Spirit is Truth therefore he is the Supreme Witness He is of God's Privy Council 1 Cor. 2.11 For what Man knoweth the Things of a Man save the Spirit of Man that is in him Even so the Things of God knoweth no Man but the Spirit of God Now the Spirit witnesseth from Heaven or on Earth 1 John 5.7 8. For there are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are One. And there are three that bear witness in Earth the Spirit and the Water and Blood and these three agree in One. From Heaven in Miracles and so Christ as God might be a Witness in his own Cause On Earth so in an Association and Conjunction with Water and Blood when we feel the Effects of it in ease of Conscience or Sanctification of Heart And over and above the Spirit 's Testimony there is an inward Testimony 1 John 5.10 He that believeth in the Son of God hath the Testimony in himself But what is this inward Testimony a Witness to the Truth of Scripture by the certainty of our own Thoughts it is not that which every one's Mind and Fancy suggests to him but the Light of the Holy Ghost leading us into the acknowledgment of the Truth the same Holy Ghost which inspired the Penmen of the Scriptures inclines our Hearts to believe them 1 John 2.27 But the anointing which ye have received of him abideth in you and ye need not that any Man teach you but as the same Anointing teacheth you all things and is Truth and is no lie and even as it hath taught you ye shall abide in him Faith cannot be wrought by Humane Authority or more rational Inducements it is the Work of the Spirit We may plead and urge but the Heart closeth not with what is represented till the Spirit worketh Isa. 53.1 Who hath believed our Report and to whom is the Arm of the Lord revealed There is an outward Report and an inward Revelation This Testimony of the Spirit may be thus discerned 1. It is affective Truth represented in the Light of Reason leaveth a weak Impression but Truth represented in the Evidence and Demonstration of the Spirit 2. Cor. 2.4 worketh after another manner sees another manner of excellency and beauty in Christ another manner of vanity in the Creatures 2. It draweth to Admiration Psal. 119.18 Open thou mine Eyes that I may behold wondrous things out of thy Law A Man never wondreth so at the dreadfulness of God's Wrath at the sweetness of God's Mercy in Christ at the Evil of Sin the strictness of Duty till the Spirit opens his Eyes Acts 13.12 Then the Deputy when he saw what was done believed being astonished at the Doctrine of the Lord. 3. It begets more certainty Till we have the Spirit 's Light we have but a trembling wavering Opinion but then we have that which the Apostle calleth The Fulness of the Assurance of Vnderstanding Col. 2.2 Tho we have no other Arguments yet we see by another Light As Gerson reporteth of a devout Man that doubted of an Article of Faith and came to be setled not by any new Demonstration but by the humiliation and captivation of the Understanding to see more by former Arguments As Hagar's Eyes were opened to see the Fountain by her Gen. 21.19 The Spirit taketh away the Vail of Ignorance the Pride of Reason and by an over-powering Force maketh the Soul stoop to the simplicity of the Gospel 4. It is a transforming Light 2 Cor. 3.18 We all with open Face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of our God A Man
pardon of God with promises of greater diligence for the future 3. to implore the special aid and assistance of Gods Spirit for the better performance of what we promise 4. we are to obtain it by the means of Christs Sacrifice and Intercession Who by one offering hath perfected for ever them that are sanctified Heb. 9.14 there needeth no other Sacrifice If we thus humbly apply our selves to God and desire again to bind our Bond the Duty will be comfortable to us Secondly Our second general work is to revive afresh the hopes of eternal Life and to get our taste and relishes of that blessed Estate renewed and confirmed upon our hearts that we may be fortified against the troubles of the World and inconveniencies of our Pilgrimage that we may not only be encouraged to do well but to suffer evil with patience That this Duty is a Pledge of Heaven appeareth by Christs words Mat. 26.29 I will not drink henceforth of this fruit of the vine until that day when I drink it new with you in my Fathers kingdom It is an Antepast of that blessed and eternal Feast When we shall sit down with Abraham Isaac and Jacob in the kingdom of heaven Mat. 8.11 And the end of both Sacraments is to prepare us for sufferings Mat. 20.22 23. Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with They say unto him We are able And he saith unto them Ye shall drink indeed of my cup and be baptized with the baptism that I am baptized with These terms shew that the Sacraments imply a preparation for sufferings for there seemeth to be a plain allusion to both Sacraments drinking of his Cup and being baptized with his Baptism Now counterballasting our Troubles with our Hopes begets the true Spirit of Christian Courage and Fortitude Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in us 2 Cor. 4.17 For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Therefore here is your work mind it and God will bless you SERMON XXIV ROM VI. 23 For the wages of sin is death but the gift of God is eternal life through Iesus Christ our Lord. THESE words are the Conclusion confirming all that the Apostle had said before in this Argument and more especially explaining those two Clauses That the end of sin is death and the end of holiness is eternal life it is so but with this difference the one as Wages deserved the other as a meer free Gift Death follows sin by Justice but eternal Life follows Holiness by free favour Both branches deserve to be considered by us conjunctly and apart 1. Conjunctly and there we shall see wherein they agree and wherein they disagree 1. Wherein they agree 1. They agree in respect of their Duration and Continuance the Death and the Life are both endless Mat. 25.46 These shall go away into everlasting punishment but the righteous into life eternal 2. As they are the final issue of â—ens several ways the one as well as the other is the fruit of mens foregoing course here upon Earth Sin is punished by Death and Holiness rewarded by eternal Life Gal. 6.8 For he that soweth to the flesh shall of the flesh reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting 3. They agree in this that both are equally certain for they depend upon Gods unalterable Truth he will punish the disobedient as surely as he doth reward the godly We must not fancy a God all mercy and sweetness he is a God of Salvation but he will wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses Psal. 68.21 The same Truth and Veracity of God that confirmeth his Promises doth also infer the certainty of his Threatnings Psal. 11.6 7. Vpon the wicked he shall rain snares fire and brimstone and an horrible tempest this shall be the portion of their cup. For the righteous God loveth righteousness his countenance doth behold the upright God is a perfect Judge and will take order in due time with the wicked who break his Laws and will not make use of his Mercy their destruction shall be terrible irresistible and remediless but his upright Servants shall certainly reap the fruits of his Love and their own Obedience 2. Wherein they disagree The Text telleth you the one is Wages and the other a Gift God doth not punish men beyond their deserts that is Justice but he doth reward men above their deserts that is Grace therefore he varieth the word concerning sin it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wages which alludeth either to the hire due to the Labourer or the Pay due to the Souldier both are a just debt the Labourer is worthy of his hire when his work is ended he receives his wages and Souldiers at the end of their service get their Pay But of the other he faith it is the gift of God Sin deserveth Hell and therefore Death is called Wages but if eternal Life might in any fort be deserved or merited the Apostle would not have changed his word as he expresly doth he doth not say Eternal Life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wages nay he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reward which sometimes expresseth the Recompence of the Faithful as Heb. 11.26 Having respect to the recompence of reward but because reward doth not always signifie a reward of free bounty he doth not use that word neither yea neither doth he use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies a Gift because one kindness doth deserve another but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious Gift the Vulgar renders it Gratia Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace signifieth the free favour of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impression or effect of it upon us this is a word inconsistent with all conceit of merit But what is the reason of this difference that the one should be Wages the other a gracious Gift First Our evil works are our own wholly evil therefore merit death as work doth wages but the good we do is neither ours nor is it perfect and is done by them that have a demerit upon them that have deserved the contrary by reason of sin and might look for punishment rather than reward Secondly There is this difference between sin and obedience that the hainousness of sin is always aggravated and heightened by the proportion of its object as to strike an Officer is more than to strike a private person a Judge more than an ordinary Officer a King most of all Thence it comes to pass that a sin committed against God deserveth an infinite punishment because the Majesty of God is despised but on
from the lusts of the eye and pride of life 1 John 2.16 and these are intended when it is said 1 Pet. 2.11 Abstain from Fleshly lusts which war against the soul that is those inclinations which carry us to vain and sordid pleasures Other things more remotely as they lay in provision for that end as the Honours and profits of the world as all Religion is pleasing God so all that is opposite to it is pleasing the flesh Some please it one way some another tho a man be not voluptuous yet he may be guilty of minding the things of the Flesh because the world lieth nearest to his heart and so he is taken off from care of and delight in better things envy emulation wrath strife division make us carnal 2 Cor. 3.3 Namely as we bustle and strive for greatness and esteem in the world tho they are not sordidly given to brutish pleasures and worldly lusts are called foolish and hurtful lusts which drown men in perdition and destruction 1 Tim. 6.9 Therefore fleshly minding must be applied to any thing that inticeth us to neglect things spiritual and heavenly for the world and the flesh suit one is the affection the other the bait 4. Some please the Flesh in a more cleanly others in a more gross manner as some mens sins are open and manifest and stink in the nostrils of God as Whoredom Drunkenness and the like Now tho we fall not into these sins but escape the pollutions of the world yet there is a more secret carnal minding wherewith we may be tainted as when we let loose the heart to such alluring vanities as draw us off from God and Christ and Heaven and the savour and relish that we have for outward things obstructeth and quencheth the heavenly life as much as those baser lusts that are more shameful and hateful in the world some are disingaged from gross sins but yet wholly live to themselves and the pleasures of their fleshly mind whereas the spiritual living is a living unto God and subordinateth all things to our great interest and till we return to God from whom we have strayed there is little difference what way of sin we chuse we are all gone astray but every one his own way Isa. 53.6 5. The prevalency of the carnal or spiritual mind is known by observing what we mind seriously resolutely willingly constantly 1. Seriously and in good earnest some seek after worldly things in good earnest but spiritual and heavenly things in an overly careless and perfunctory manner Now it is easie to know to what sort they are to be reckoned for where the strength of the soul is employed there our mind is The Scripture adviseth us to moderate our affections to earthly things to rejoice here as if we rejoiced not to mourn here as if we mourned not to use all things as not overusing them and many mourn for sin as if they mourned not and rejoiced in God as if they rejoiced not seek after heavenly things superficially and by the by not with their chief strength and care Mat. 6.33 2. Resolutely so as to carry it on whatsoever difficulties and oppositions we meet with Neh. 4.6 The wall was built for the people had a mind to the work It was a great charge for a wasted people to undergo being newly returned from the captivity and there was a great Opposition for they were fain to use Sword and Trowel together they did work with one hand and held the sword with the other hand to fight But it went on for the people had a mind to the work we make our way to Heaven by conflict and contest every step till we are resolved and cleave to the Lord with full purpose of heart whatever it costs us Act. 11.23 He exhorted them that with purpose of heart they would cleave unto the Lord. We make no work in Religion until we so mind these things that we come to such a resolution as Paul had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 21.14 I am prepared I am ready not only to be bound but to die at Jerusalem for the sake of the Lord Jesus Christ. Such a resolvedness there is also in ninding the things of the flesh When they put up many sad wound and check of Conscience overlook their conveniences in the world Credit Interest Sacrifice whatsoever should is dear and precious to them to follow their lusts 3. Willingly How constrained are most mens duties Their thoughts of God their prayers to him their attendance on his word doing all they do as a task rather than going about it as a willing and pleasing imployment as Saul said that he forced himself 1 Sam. 13.12 He pleadeth it as an excuse of his sin as committing it out of necessity but it is a just account of most mens Worship they are held to it by force the Heart liketh it not seeketh to slide away and they are glad when they are inlarged and can divert to other things on the contrary Psal. 104.35 I will be glad in the Lord my meditation of him shall be sweet This for Thoughts For Words John 4.32 My meat and drink is to do the will of him that sent me They are in their element when discoursing and promoting the interest of God For Actions and Endeavours Psal. 40.8 I delight to do thy will O God 1 John 5.3 His commandments are not grievous nothing is more pleasing â—o them than when they are thus employed 4. Constantly This is that which is mainly to be observed the constancy of our operations as to things of the flesh and of the Spirit 1. For Thoughss What Thoughts have you of God and Christ and the world to come You mind the Worlds Days Weeks Months Years it cannot be denied but if you can never find leasure for God Christ and Heaven not in one of an hundred or a thousand yea or twenty thousand Thoughts can you be said to mind the things of the Spirit Did you ever shut the door of your hearts upon vain Objects Cast them out with indignation as you divert and shift from the thoughts of God or regarding your last end and great work we that should retire for the meditation of God banish him out of our minds Job 21.14 We say to the Almighty depart from us We like not these serious reflections and cast them out 2. For Words how much how often and delightfully do you speak of God and the things of the world to come Do you show this respect for God or those useful and necessary things which concern your own salvation and the salvation of others Speech must be guided by Prudence and you must consider not only what you must do but others will bear but as to your selves you are to observe the vigor of your own spirits which way it is most let out To be pent up in carnal company is a grief to a godly heart It is a grief to him to hold his peace from good
is a permanent and abiding testimony By his constant operation we are acquainted with him and know him what moveth and stirreth in us but now and then we understand not but the Holy Ghost is familiar with us resideth and dwelleth in our hearts we feel his pulse and motions John 14.7 I will send you the spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth in you and shall be in you Therefore they know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that constantly feel his Operations in comforting quickning instructing them they may see how they are beloved of God and minded by him upon all occasions the effects of the spirit are life holiness faith strength joy comfort and peace he enlightneth our understanding confirmeth our faith and assures us of salvation exciteth us to prayer stirreth up holy desires and motions comforteth us in crosses awakeneth us in groans after heaven Now those that have such constant experience of the illuminating sanctifying quickning work of the spirit on their souls cannot but know what kind of spirit dwelleth and worketh in them 4. The sanctifying spirit is the surest note of our reconciliation with God as that which will not deceive us when he sanctifieth he is pacified towards us Heb. 13.20 21. Now the God of peace that brought again from the dead our Lord Jesus the great shepherd of the sheep through the blood of the everlasting covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his sight And 1 Thes. 5.23 The very God of peace sanctifie you wholly in body soul and spirit 2 Cor. 5.17 18. If any man be in Christ he is a new creature old things are passed away behold all things are become new And all things are of God who hath reconciled us to himself by Jesus Christ. A man lieth open to delusions by other evidences and may be long enough without true and solid comfort 4. From Gods constant government But there is a twofold way of Providence by which he governeth the world or else conducteth souls to glory There is an external sort of government by prosperities and adversities and afflictions and worldly blessings now these have their use to invite us to obedience and to caution us against sin but these things are not dispencâ—d as sure evidences of Gods love and hatred Eccles. 9.2 Worldly good things may be given in anger lest men should be marked out by their outward condition rather than the disposition of their souls God would not distinguish the good by the blessings of his common providence nor brand and mark out the bad by their afflictions Therefore these mercies that run in the channel of common providence are dispenced promiscuously But God hath another way of internal government carried on within the soul by troubles of conscience for sin and the comforts of a good conscience as the reward of obedience Now in this sort of Government the influence of the spirit is mainly seen God sheweth his anger or his love his pleasure or displeasure by giving and withholding the spirit When he is pleased we have the Testimony of it in our Consciences by the presence and comforts of the spirit when displeased he withdraweth the spirit this is reward and punishment the accesses and recesses of the spirit if we have sinned Psal. 51.10 Cast me not away from thy presence and take not thy holy spirit from me The retaining and withholding the spirit is one of the greatest calamities in the world v. 11. renew a right spirit in me 12. and uphold me by thy free spirit On the contrary the reward of obedience is the increase of the spirit Rom. 14.17 For the kingdom of God is not in meats and drinks but righteousness and peace and joy in the Holy ghost Now this being Gods constant way of internal government whereby he manifesteth his pleasure or displeasure by withholding or withdrawing or giving out his spirit and this a surer way than the effects of his external Providence I cannot say God hateth me because he denieth earthly blessings or blasteth them when bestowed This may be for other reasons than to manifest his anger or hatred I cannot say God loveth me because I enjoy outward prosperity but if I have the spirit that is never given in anger 1. VSE is To perswade us to seek after the presence of the spirit in our hearts 'T is not enough to be baptized to have the common Faith and Profession of Christians no we must also have the spirit of Christ for while we are carnal we are Christians only in the Letter two things I will press you to To receive and retain him to get him and keep him 1. Get him See that he be entred into your hearts to recover your souls to God John 3.5 See that you be born again of water and of the Spirit And not only so but get an increase and supply of the Spirit of Jesus Christ Phil. 1.17 Through your prayers and the supply of the Spirit of Jesus Christ. Seek more of the Spirit and lose him not in part nor in whole quench not the spirit Eph. 4.30 To encourage you consider God is ready to give the holy spirit Luke 11.13 And Christ hath purchased it that it might not be shed on us in a sparing manner Tit. 3.5 6. 'T is applied to us by the Word or Gospel-Dispensation 2 Cor. 3.18 Baptism hath its use Tit. 3.5 It doth not signifie so much the blood of Christ as the sanctifying cleansing spirit purchased thereby The promise of the spirit is sometimes made absolutely as Zech. 12.10 I will pour out a spirit of grace and supplication as implying the first grace you must take your lot if you miss of it 't is long of your selves you resist former warnings motions and strivings of the spirit wait in the use of means Sometimes conditionally to faith John 7.39 This he spake of the spirit which they that believe on him should receive Sometimes to Repentance Acts 2.38 Repent and thou shalt receive the gift of the Holy Ghost Prov. 1.38 Now these must be often renewed if we would get more of the spirit into our hearts for the spirit is continued and encreased to us by the same acts by which it is gotten at first by faith and repentance faith assenting or consenting or denying 1. Assenting with admiration of the infinite goodness and love of God shining forth to us in our redemption by Christ the assent must be strong that it may more effectually lead on other parts of faith and because the actions of the three Persons are a great Mystery 1 Pet. 1.2 Elect according to the foreknowledg of God the father through the sanctification of the spirit unto obedience and sprinkling of the blood of Jesus Here is the eternal love of the Father the infinite merit of Christ and the all powerful operation
his internal or external government and giveth us many blessings as the pledge of his love and above all the gift of the Holy Spirit whereby he sanctifieth us more thoroughly and worketh in us that which is pleasing in his sight This he giveth as the God of peace as reconciled to us in Christ Heb. 13.20 21. Now the God of peace that brought again from the dead our Lord Jesus that great shepherd of the sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will working in you that which is pleasing in his sight through Jesus Christ. 1 Thes. 5.23 And the very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ faithful is he that calleth you who will do it but more fully at the last day when we enter into everlasting glory and the wicked are turned into hell with the Devil and his Angels Matth. 25.46 And these shall go into everlasting punishment but the righteous into life eternal then is the full and final execution a perfect freedom from all misery and a possession of all happiness 3. How it can stand with the wisdom justice and holiness of God to justifie a sinner 'T is a great crime to take the unrighteous to be righteous and to pronounce the wicked justified seemeth to be against the word of God Prov. 24.24 He that saith unto the wicked Thou art righteous him shall the people curse Nations shall abhor him Prov. 17.15 He that justifieth the wicked and he that condemneth the just even they both are an abomination unto the Lord now what is an abomination unto the Lord is surely contrary to his nature Exod. 34.7 He will by no means clear the guilty Answer There is no abating the force of these objections if there were not good ground for Gods absolution or sentence of justification I shall mention three Christs ransom the Covenant of grace and our faith or conversion to God First Christs ransom maketh it reconcilable with Gods justice and the honour of his law and government Job 33.24 Then he is gracious unto him and saith deliver him from going down into the pit I have found a ransom Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins There is full satisfaction given to Gods wronged justice 2. His Covenant reconcileth it with his wisdom God is not mistaken in judging us righteous when we are not for we are constituted righteous and then deemed and pronounced so made righteous as the Apostle speaketh Rom. 5.19 Our right is founded in Christs obedience but resulteth from the promise The constitution is by Covenant God doth first put us into a state of favour and reconciliation and then treateth and dealeth with us as such constituteth us righteous by his Covenant and then in his judgment accepteth us as righteous he will not acquit them in judgment whom his Covenant doth not first pardon 3. Effectual calling or the conversion of man reconcileth it with his holiness for a sinner as a sinner is not justified but a penitent believer 't is true 't is said God justifieth the ungodly Rom. 4.5 those that were once so but not those that continue so certainly he sanctifieth before he justifieth Acts 26.18 To open their eyes and turn them from darkness to light and from the power of Satan to God that they may receive forgiveness of sins and inheritance among them that are sanctified by faith that is in me And in many other places No man is freed from the guilt of sin which rendreth us obnoxious to Gods wrath who is not freed from the filth of sin which tainteth our faculties for Christ is made to us both righteousness and sanctification 1 Cor. 1.30 By losing Gods image we lost his favour and in the order wherein we lost it we recover it God regenerateth that he may pardon and justifie and restoreth first our holiness and then our happiness 't is not consistent with Gods holiness to give us pardon and let us alone in our sins A man would not put a Toad in his bosome But more fully to give you a prospect into this matter let us take notice of the several things which are mentioned in Scripture as belonging to our justification as for instance sometimes we are said to be justified by grace as Rom. 3.24 Being justified freely by his grace sometimes by the blood of Christ as Rom. 5.9 Being justified by his blood we shall be saved from wrath through him sometimes by faith as Rom. 5.1 Being justified by faith we have peace with God through our Lord Jesus Christ sometimes by works James 2.24 Ye see then how that by works a man is justified and not by faith only All these things concur to our justification and do not contradict but imply one another The first moving cause of all is grace the meritorious cause is Christs blood the means of applying or the condition on our part upon which we are capable at first of receiving so great a priviledge is faith and the means of continuing in our justified estate is by good works or new obedience I say our first actual pardon justification and right to life is given upon condition of our first faith and repentance but this estate is continued to us both by faith Rom. 1.17 and new obedience these fairly accord The grace of God will do nothing without the intervention of Christs merits and Christs merits doth not profit us 'till it be applyed by faith and sound believers will live in a course of new obedience Let us consider them severally 1. The first moving cause that inclined God to shew us mercy in our undone and lost estate was meerly his grace God might have left us obnoxious to the curse without any offer of peace as he did the fallen Angels but such was his grace that he thought of the way of our recovery how we might be redeemed renewed and justified surely all this is of grace Titus 3.5 6 7. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour that being justified by his grace we should be made heirs according to the hope of eternal life The rise of all is the love and good will of God 2. We are justified by the blood of Christ. Blood is not exclusive of the other parts of his obedience but doth imply them rather as the consummate act thereof Phil. 2.7 He became obedient unto death even the death of the cross 'T is by the merit of his sacrifice and obedience God took this course to exalt the glory of his justice as well as his grace and in the mystery of
not appear what we shall be but we know that when he shall appear we shall be like him For we shall see him as he is This is the end of all for this Christ dyed and for this we believe and hope and labour even for that happy estate when we shall be brought nigh God and be companions of the Holy Angels and for ever behold our glorified Redeemer and see our own Nature united to the God-head and have the greatest and nearest intuition and fruition of God that we are capable of and live in the fullest love to him and delight in him And the Soul shall for ever dwell in a glorified Body that shall be no clog but an help to it and be no more troubled with infirmities necessities and diseases but for ever be at rest with the Lord lauding his name to all Eternity Now shall all this be done for us and shall we not love Christ Certainly if there be faith to believe this there will be love And if there be love there will be obedience be it never so tedious and irksome to our natural hearts 2. The strength of love ariseth from the manner how it is considered by us and applyed to us 1. Partly by Faith And 2. Partly by Meditation And 3. Partly by the Spirit 1. Faith nothing else will inkindle and blow up this holy fire of love in our hearts For affection followeth perswasion Till we believe these things we cannot be affected with them To a carnal natural heart the Gospel is but as a fine speculation or a well contrived fable or a dream of a shower of rubies falling out of the clouds in a night But Faith or a firm perswasion that affecteth the heart and therefore the Apostle speaketh of Faith working by love Gal. 5.6 Faith reporteth to the Soul and filleth the Soul with the apprehensions of Gods love in Christ and then maketh use of the strength and sweetness of it to carry forth all acts of obedience to God 2. By meditation The most excellent things do not work if they be not seriously thought of Affections are stirred up in us by the inculcation of the thoughts As by the beating of the steel upon the flint the sparks fly out As the Apostle perswadeth to this Eph. 3.17 18. That ye being rooted and grounded in love may be able with all Saints to comprehend what is the height and depth and length of the love of God in Christ and may know the love of Christ which passeth knowledge This is the blessed Imployment of the Saints that they may live in the consideration and admiration of this wonderful love that so they may ever keep themselves in the love of Christ. Nothing exciteth us to our duty so much as this therefore we should not content our selves with a superficial view of it but dwell upon it in our thoughts 'T is our narrow thoughts our shallow apprehensions of Gods love in Christ our cold and unfrequent meditation of it which maketh us so barren and unfruitful as we are 3. The Spirit maketh all effectual The Gospel containeth the matter meditation is the means to improve it but if it be an act of the humane Spirit only it affecteth us not the thoughts raised in us by bare and dry reason are not so lively as those raised in us by Faith that puts a life into all our notions Now the acts of faith are not so forcible as when the Spirit of God sheddeth abroad this love in our Souls Rom. 5.5 We must use the Gospel must use reason must use faith in meditation on the Love of Christ but we must beg the effectual operation of the Holy Ghost who giveth us a tast and feeling of this love and most thankfully to entertain it USE It sheweth us how we should excite and rowse up our selves in every duty especially in those that are difficult displeasing to the flesh The Apostle Paul indured prisons stripes reproaches disgraces yea death it self out of the unconquerable force of love Therefore if you have any great thing to do for God and would work to the purpose let faith by the Spirit set love a work Faith is needful the work of redemption being long since over and our Lord is absent and our rewards future and love is necessary because difficulties are great and oppositions many the Flesh would fain be pleased but when Faith telleth love what great things God hath done for us in Christ the Soul is ashamed when it cannot deny a little ease pleasure or profit SERMON XXIV 2 Cor. 5.14 For the Love of Christ constraineth us because we thus Iudge that if one dyed for all then were all dead I Have chosen this Scripture to speak of the love of gratitude or that thankful return of love which we make to God because of his great love to us in Christ. Before I go on further in this discourse I shall handle some cases of Conscience 1. About the reason and cause of our love Whether God be only to be loved for his beneficial goodness and not also for his essential and moral perfections The cause of doubting is this Whether true love doth not rather respect God as amiable in himself than beneficial to us The ancient writers in the Church seemed to be of this mind Lombard out of Austine defineth love to be that grace by which we love God for himself and our neighbour for Gods sake Ans. 1. There are several degrees of love 1. Some love Christ for what is to be had from him and that he may be good to us There we begin The first invitation to the creature is the offer of pardon and life Matth. 11.28 29. Come unto me all you that labour and are heavy laden and I will give you rest Take my yoke upon you and learn of me for I am meek and lowly in heart and ye shall find rest unto your Souls And Heb 11.6 He that cometh to God must believe that he is and that he is a Rewardeâ— of them that diligently seek him Self-love and the natural sense of our own misery and the sense of our burden and the desires of our happiness have a marvellous influence upon us yea wholly govern us in our first address to God by Christ Now this is not altogether to be blamed and condemned Partly Because there is no other dealing with mankind tell a malefactour of the perfections of his Judge this will never induce him to love him And Partly Because we may and must love Christ as he hath revealed himself to our love Now he hath revealed himself as a Saviour as a pardoner as a rewarder for surely we may make use of Gods motives he suffereth us to begin in the flesh that we may end in the Spirit there is some grace in this very seeking love You are affected with the true cause of misery not outward necessity but sin you seek after the right remedy which is in Christ there
he discovereth both an excellent Notion and a most prefound and solid 〈…〉 The last Discourses on 2 Cor. 5. look like a Cygnea-cantio Whether they were some of his last 〈…〉 we cannot tell nor can we judge it from the Subject he being a person who was dying daily and never so 〈…〉 with his Earthly Tabernacle nor possess'd of so weak a Faith as to the House in the Heavens as either 〈…〉 the former should stand longer than should be for the glory of God or himself kept from the latter 〈…〉 It pleased God not to surprize him with death but to let him see it at some distance making its 〈…〉 him before it gave him the fatal word of Arrest Thou will Reader find some things once and again spoken to as the Text led him but in such a 〈…〉 Phrase that they have much new in them Had this eminent Person lived to have supravised his own Note 〈…〉 might possibly have added or altered something We have seen no reason to do it but given thee his Not 〈…〉 they were under his hand onely when not able to read some words in his Notes we were forced to add a 〈…〉 or two for clearing the sense Now Reader what shall we say to thee but onely to quicken thee to bless God for this Milk from the 〈…〉 when thou canst not have it from the Breasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Dr. Manton thô dead yet 〈…〉 God give thee and us an hearing Ear and an understanding Heart We have thus line upon line and span◠upon Precept Let us not be barren and unfruitful We commend these Labours and thy Soul to 〈…〉 Blessing Subscribing our selves Thine Affectionate Servants in the Work of the Gospel William Bates Iohn Collinges Iohn Howe Aug. 1. 1684. ADVERTISEMENT A Practical Exposition of the Lords Prayer Octavo By Tho. Manton D. D. Sold by Jonathan Robinson at the Golden-Lion in St. Pauls Church-yard 1684. SEVERAL SERMONS UPON The Twenty Fifth CHAPTER OF S t. MATTHEW SERMON I. MATTH XXV 1 2. Then shall the Kingdom of Heaven be likened unto ten Virgins which took their Lamps and went forth to meet the Bridegroom And five of them were wise and five were foolish ' T WAS Christs manner to Instruct by Parables partly for the greater evidence and force while heavenly things are represented to us in such Notions as we do best understand and partly to teach us the Art of holy Chymistry or extracting spiritual advantages out of obvious Occurrences and Occasions Now Parables are of two sorts Argumentative and Representative First The Argumentative Parables are such wherein some notable Reason is couched or Ground is layd for some excellent encouragement in our Converse with God by shewing what falleth out among men In these Argumentative Parables the parts of the Parable are not to be strained but the scope and Parable it self is to be regarded As in the Parable Luke 18. of the unjust Judge the scope is to be regarded but not the parts strained as if God were to be compared to an unjust Judge And that famous Parable Luke 11.8 concerning success in Prayer where there is Argumentum à minori ad majus an Argument from the less to the greater though he will not rise and give him as he is his friend yet because of his Importunity he will rise and give him And those passages of giving good things to our Children If ye being evil know how to give good things to your Children how much more shall your heavenly Father give good things to them that ask him Secondly The other sort of Parables which I call Representative yields us a notable delineation of some Heavenly matter by laying the Scene of it among Earthly affairs for God is faign to lisp to us in our own dialect and speak as we can understand This and the next Parable are of this sort The Occasion of it was thus Our Lord had been discoursing of the dangerous state of the latter times and therefore presseth to Watchfulness and timely preparation This he doth by three Parables First By the good Man of the House watching against the coming of the Thief Matth. 24.42 43. By the Parable of the Servant misbehaving himself in the absence of his Lord Matth. 24.45 to the end And now the third time by this Parable of the Virgins Still in the close of all he repeateth his Charge of Watchfulness not so much because of the difficulty of the matter as because of our dulness We cannot often enough be put in mind of Vigilancy and diligence in preparing for the coming of the Lord so great is our sloath and drowsiness and non-attention to the great affairs of our Souls Now these three Parables though they come to one effect yet have their special use The first of these concern all the second the Officers of the Church the third the Members First The good man of the House watching against the coming of the Thief speaketh thus much If men watch to avoid a temporal inconvenience much more should we watch to eschew eternal Destruction The diligence of the men of the world in worldly things upbraydeth and condemneth our negligence in heavenly things The Parable of the unfaithful Servant that put off the thoughts of his Masters coming and therefore eateth and drinketh with the drunken and beats his Fellow-servants is a notable warning to the Officers of the Church that they do not abuse the Power of the Keyes and inhaunt with the wicked and discourage the godly and blast them with Censures and stirre up the displeasure of the Magistrate against their faithfull and painfull Brethren in the Ministry A Drunkard shall find more favour with them than one that is mindful of his Lords coming and would keep punctual to the Orders and Institutions he hath left before he went Now least the Members of the Church should want their admonition besides a warning to the Officers in the Second Parable here is a warning to the Members in this third Parable to watch and be ready that they be not surprized In the wise Virgins is represented the comfortable fruit of Watchfulness in the foolish the sad effects of Security Then shall the Kingdom of Heaven be likened c. In the words we have First The thing compared The Kingdom of Heaven Secondly The Comparison it self shall be likened to ten Virgins Who are 1. Described by their Quality or state Virgins 2. By their Number Ten. 3. By their Rank or distribution five wise and five foolish 4. By their work or Employment they went forth to meet the Bridegroom 5. Their Preparation for that Work they took their Hand-Lamps Before I explain these Circumstances I must a little acquaint you with the Custom of the Jews to which allusion is here made The Weddings of those times were kept by Night in which the Bridegroom and his Company were by certain Virgins fetched in and conducted to the Bride with Lamps in their hands and Songs
the world Our whole Life was appointed for this end and all the time we spend here is worse than lost if it be not imployed and used for this end 'T is now Preparation time these are the Months of our Purification for our Immortal Souls therefore our continual care should be to make ready Secondly We may deferr this work too long we cannot begin it too soon The foolish Virgins would get Oyl in their Vessels but it was too late Never any complained of beginning with God too soon many could have wished they had known the wayes of Righteousness sooner Rom. 13.11 Many have judged the time past more than enough 1 Pet. 4.3 Thirdly 'T is not so sleight and easie a thing to get to Heaven as the World imagineth Mat. 7.14 Strive to enter in at the streight gate for many shall seek to enter and shall not be able Many deceive themselves 't is not so broad as the Opinions of some as the practices of more would make it and the carnal hearts of all would have it Broader or narrower it cannot be than Christ hath left it In the General a man may come much too short none go over Oh! when you do but consider that many are afar off Eph. 2.13 and some are near as Christ told the young man Thou art not far from the Kingdom of Heaven and others are scarcely saved and some enter abundantly it concerns us therefore to take heed to our selves Fourthly This is your Wisdom There is a great deal of doe in the World about Wisdom Job 11.12 Vain man would be accounted wise A man cannot endure to be counted a Fool will sooner own a Vice in Morals than a weakness in Intellectuals Now Wisdom lyeth in Providence and folly in Negligence especially in weighty matters These wise Virgins provided Oyl in their Vessels and the wise Builder built upon a Rock They are wise in Gods account whatever the World thinketh of them that are wise for Heavenly things and govern their hearts and ways exactly Eph. 5.14 15. and they are fools that never mind the good of their Souls What would you have us do I will only press you to three things 1. Let your Belief be sound and firm to the great Articles of Christianity 't is Faith enlivens all our notions of God John 6.69 We believe and are sure that thou art Jesus the Son of God 2. Let your Resolutions for God be unbounded Psa. 119.112 You never knew a man fall off from God but he loved some secret Lust some corruption was left unmortifyed though for the present it did not appear to the party himself this in time will break out and cause some scandalous fall 3. I would have you put it out of all question by the lively Exercise of your Grace and by your diligence in the spiritual Life Phil. 2.12 and in time 't will grow up into an evidence 2 Pet. 1.5 Luke 13.3 Nothing will yield you comfort but the exercising and increasing Grace SERMON II. MATTH XXV v. 3 4. They that were foolish took their Lamps and took no Oyl with them But the wise took Oyl in their Vessels with their Lamps NOT only the openly wicked those that eat and drink with the Drunken are rejected but those that have some shew of Godliness yea hopefull beginnings but not improved is the drift of this Parable We have considered wherein the ten Virgins agree now wherein they differ They had so much Wisdom to take their Lamps with them but so much Folly as to take no Oyl in their Vessels These Vessels were annexed to their Lamps or that part of the Lamp which was kindled and lighted By the Lamps are meant outward Profession Matth. 5.16 by the Oyl the Spirit called the Anointing which abideth in us 1 Joh. 2.27 Now the foolish Virgins are such inconsiderate Christians as content themselves with the Name and blaze of outward Profession neglecting the great work within namely an inward principle of Grace which should maintain their Profession before men and their Uprightness before God they had only some transient motions of the Spirit or inclinations to that which is good enough to keep up their present Profession but not to hold out and suffice at Christs coming But the wise Virgins that had Oyl in their Vessels with their Lamps are sound and solid Christians who with the Lamps of external Profession are careful to be furnished inwardly with the Graces of the Holy Spirit 1. Doctrine 'T is not enough to have Oyle in our Lamps but we must have Oyle in our Vessels also 2. Doctrine This will be found to be our true Wisdom and the other to be the greatest folly For the first point That 't is not enough to have Oyl in our Lamps but we must have Oyl in our Vessels also Let me explain this point in these Propositions 1. Profession must not be neglected both the wise and the foolish took their Lamps with them burning Profession is twofold Vocal and Real Vocal Rom. 10.9 If thou shalt Confess with thy Mouth and believe with thy Heart Christ will be owned by those that are his Christs followers need not be ashamed of avowing their Master Faith should not and Love cannot be smothered and hidden therefore Profession is as necessary as Believing in its kind Again there is a Real Profession not so much by word of Mouth as by constant Practice and Conversation so Christians are bidden to shine as Lights Phil. 2.15 This is for the glory of God Mat. 5.10 and the Honour of Christ that it should be so therefore the Apostle prayeth 2 Thes. 1.11 12. Wherefore we Pray alwayes for you that our God would count you worthy of this calling and fullfill all the good pleasure of his goodness and the work of Faith with Power that the Name of the Lord Jesus Christ may be glorified in you 'T is not meant of the illicite acts but the Fruit that it produceth and 't is for the honour of the Truth Suitable Practice joyned with Profession puts a Majesty and splendor on the Truth and recommendeth it to the Consciences of Beholders Titus 2.10 Adorn the Doctrine of God our Saviour 'T is not so much by good words and expressions that Christians do put a loveliness and beauty upon the wayes of God as by ordering their wayes with all strictness and gravity So that this fair Profession is of great use especially the real part it is an evidence that all is right within for the breaking out of sin and folly in the Life clearly evidenceth the power and prevalency of unmortified Lusts in the Heart Therefore we must keep our Lamps burning the foolish and the wise did both well in that 2. A Profession of Godliness though never so glorious should not be rested in without a saving work of Grace upon the the Heart to maintain it there was the folly of one sort of Virgins that they were contented with having Oyl in their Lamps
some special way of operation Rom. 5.5 And 1 Cor. 2.12 Now we have not received the spirit of the World but the Spirit of God that we may know the things that are freely given us of God And Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you A believers Body and Soul is the Spirits Mansion-house and those that have the Spirit to dwell in them not to come upon them at times are in an abiding state of Grace The Spirit came upon Balaam at times Num. 24.34 but in his People he makes his abode He doth act in others as a Spirit assisting but not as a Spirit inhabiting He dwelleth in his people The Spirit is often promised to dwell in our Hearts not only for a season but for ever John 4.14 The water that I shall give him shall be a Well of water springing up to everlasting Life Mark the Spirit doth not give a Draught but the Spring not a Dash of rain that is soon dryed up but a Well not a Pond that may be dryed up at length but a Fountain that ever keepeth flowing so that we shall never thirst more it shall quench his thirst after worldly Vanities and Delights These things grow tastless the more of the Spirit we have The Spirit of Christ as the Fountain doth make this Grace enduring in its self and in its effects a Well of inexhaustable fulness and refreshment So John 7.38 He that believeth in me out of his belly shall flow Rivers of living water Not a petty refreshment for a season but his Spirit to dwell in us as a full Fountain to flow forth for the refreshment of himself and others Though the Ocean be in God yet there is a River in the Saints in Christ there is plentitudo fontis in us plentitudo vasis if we find any remission of the Comforts of this Spring it 's through our own Pride and Unbelief and Idleness John 14.16 17. I will give you another Comforter that he may abide with you for ever The Spirit will not change his dwelling place This is such a degree of Grace as the unregenerate World cannot receive 4. This inward Principle is expressed with respect to the Instrument which is the Word of God so 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 1.21 the ingrafted Word The root of the matter is within 't is not the word heard only or the word obeyed only will save us but it must be an ingrafted Word 't is not bound on but ingrafted 't is not enough to yield some present Obedience to it but it must be rooted in us So in that notable Promise Heb. 8.10 I will put my Laws in their minds and write them upon their hearts The Writing is the Law of God the Tables are the Minds and Hearts of men that is the understanding and will and rational Apetite and this is written by the Finger of God there where is the Source and Original of all moral operations of all thoughts and affections and inward motions there is the Law of God written in those parts of the Soul where the directive Councel and the imperial commanding power of all humane actions resideth there will God write his Laws in lively and legible Characters and what is the effect A man becometh a Law to himself he carryeth his Rule about with him and hath a ready and willing mind to obey it Psa. 37.31 The Law of God is in his heart none of his steps shall slide The truth is rooted in him and his heart is suited and inclined to it he unfeignedly loveth what is commanded of God and hateth what is forbidden by him 5. The work its self is sometimes generally expressed by these Notions 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the New Creature 2 Cor. 5.17 when a man is thoroughly framed anew in all his Faculties And 1 Joh. 3.9 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abiding Seed not a vanishing affection but a remaining seed and 't is called a good Treasure Math. 12.35 There is a stock that supplyeth holy Thoughts Words and Actions As a man that hath a bad Treasure of Corruption the more he spends the more 't is encreased so a man that hath a good stock he bringeth forth holy Thoughts Words and Actions And 't is called a new Heart and a right Spirit Psal. 51.10 Ezek. 36.26 27. and 't is called a sound heart Psa. 119.80 There is a slight heart and a sound heart which is not only opposed to the shows of Hypocrites but to the suddain pangs and half dispositions of Temporaries when Grace beareth an universal soveraignty over us inclining the heart to love and please and serve God 6. Sometimes the work is particularly expressed by the several Graces of the Spirit all which are comprized in Faith and Repentance Acts 20.21 Teaching them Repentance towards God and Faith in our Lord Jesus Christ Repentance towards God because by it we return to the Duty we owe to our Creator and Faith in the Gospel notion doth principally respect our Redeemer and his mediation for us By Repentance we return to the Duty injoyned by the Law from whence we are fallen and by Faith we apprehend the Love of Christ and what he hath done for us By Repentance we are set in joynt again as to our Obedience to the Law-giver and by Faith we close with and are united to our Redeemer without which we cannot be accepted with God Both are the Principles of all sincere Obedience and subjection to the Gospel-law or Covenant If you ask me What is this Oyl in the Vessel that we must have to qualifie us to meet the Bridegroom at his coming Answ. 'T is Repentance mortifying our inward Lusts and Faith working by Love 1. Repentance mortifying our inward Lusts that in newness of Life we may glorifie God therefore called Repentance from dead works Heb. 6.1 By common Grace men may cast off all outward evils escape the pollutions of the World but are never really and inwardly changed in their natures 'till the Spirit of Christ worketh this Grace in the Heart they are but as a Sow washed 2 Pet. 2.22 there is an inclination to wallow in the Mire of carnal delights again 'T is possible a man may see such an excellency in Christ and be so affected at the hopes of his Mercy and melted at the thoughts of his Love as to cast off outward gross evils which the World liveth in but this is but the Sow washed the heart is not changed Lust for a while may be benummed seem quenched but 't is not deadned 't is not weakned If ye through the Spirit mortifie the deeds of the Body Rom. 8.13 as appeareth by its breaking out again with the more violence 2. Faith working by Love that is the great principle of Gospel-obedience True Grace doth not lye hid in the Soul in lazy habits but sets the Soul awork for God upon the apprehension of
his Love in Christ this constraineth us intirely to give up our selves to God 2 Cor. 5.14 Minding his Interest studying his Will seeking to please him in all things A man is not to be judged by present pangs but by the constant bent and bias of his Soul 't is set Godward to please him and enjoy him notwithstanding the back bias of Corruption Secondly We now come to the Effects The Effects are Two 1. A constant fitness readiness and propension to doe and suffer what God calleth us unto or an habitual Inclination of Heart towards that which is good 2. An habitual Aversation to that which is evil First An habitual Inclination of Heart towards that which is good this is called in Scripture the having the heart at the right hand Eccles. 10.2 He speaketh not of the natural posture but the leaning of the heart towards Duty he is ready fitted and prepared for Duty And sometimes this is called having our Loins girt 1 Pet. 1.13 as ready to travel or it noteth the ready disposition that should be in us for Duties or Conflicts so we are his workmanship Created in Christ Jesus unto good works Eph. 2.10 that is put into a fitness and aptitude for them As every thing that is created hath a fitness and aptitude for that use for which it serveth the Water to flow the Air to be carryed too and fro so a Christian hath a fitness for his work The opposite to this is that Titus 1.16 To every good work reprobate unfit to be imployed for this holy business Briefly as every habit serveth for this use Vt quis facile jucunde constanter agat to perfect the Operation of that faculty in which it is seated so that a man may act easily pleasantly constantly so doth habitual Grace serve for this use to incline us and fit us for the Service of God There are three things that are found in those that have this work wrought in them 1. There is an Inclination and Propensity to a Godly Life For as God created all Creatures with an inclination to their proper operations so the new Creature hath a tendency to those actions which are proper to its state as the sparks flye upward and the stone falleth downward from an inclination of Nature so are their hearts bent to please God and serve him and what they do therein they do with a kind of naturalness because of this bent and inclination The Law is in their Hearts Psa. 40.8 There is a purpose there Acts 11.23 An inclination there Psa. 119.112 We read in Exod. 35.29 That they gave to the Sanctuary Every one whose Heart made him willing I bring this expression to explain what I am speaking of so their Hearts being thus prepared and renewed by the Holy Ghost make them willing there is some weight and poise within their Hearts to carry them unto God and the Duties that concern his Glory and Service A man may act from a violent Impression contrary to nature as a Stone moveth upward or a Bowl thrown with great strength where the bias is over-ruled so a wicked man may do a good action or two as Saul forced himself but the bent and natural inclination is another thing 'T is good to attend to the principle of our motions whether it be natural or violent whether our spirits make us willing or some accidental reason constrain us As when men are acted by something forreign as the force of holy example whereby many a man is drawn to do otherwise than he would as Joash while Jehoiada lived 2 Chron. 24. A man may be acted by his company follow good examples and may be provoked thereby Heb. 10.24 Let us consider one another to provoke to love and good works It were well if one Christian would more provoke another Man is an imitating Creature loath to be outdone but if this be all we shall soon bewray our unsoundness He may be forced by Envy Vain-glory and by-ends Phil. 1.5 to Preach or Pray forced by natural Conscience Rom. 2.14 15. or set a work by a corrupt Principle The urgings of a natural Conscience are quite another thing than the bent of a renewed Heart there is a principle of life which breedeth an inclination He may be forced by a sense of his misery Self sets him awork to seek after God because he would use him for a turn to help him out of his Distress as those in Psal. 78. verse 34 to the 37 th When he slew them then they sought him and they returned and enquired early after God and they remembred that God was their Rock and the high God their Redeemer Nevertheless they did flatter him with their mouth and they lyed to him with their tongues For their heart was not right with him neither were they stedfast in his Covenant Their affections were not sincerely set for God or towards God or bent against sin the sense of a present Wrath or the terrour of an angry God did drive them into a Fit of religiousness for the present which can produce no stedfast purpose They that make Self their utmost end can never endeavour constantly to please and glorifie God but where true Grace is there is a propensity and disposition to every good work which we should alwayes cherish in our selves for as it abateth or increaseth so we are diligent or sluggish in Gods Service 2. There is not only an Inclination but a Readiness or Preparedness which is a further effect of this solid and substantial Grace and often spoken of in Scripture as Titus 3.1 Ready to every good work Ready to distribute 1 Tim. 6.18 Ready to Communicate Heb. 13.16 So Paul Acts 21.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am ready not only to be bound but to die at Jerusalem Or take a general place 2 Tim. 2.4 Prepared to every good work And Luk. 12.47 That Servant that knew his Lords Will and prepared not himself neither did according to his Will So Eph. 2.10 and many other places This goeth beyond Inclination as fire hath an inclination to ascend upward but something may violently keep it down that it cannot ascend actually A Christian may have a Will to good a strong and not a remiss Will yet there are some Impediments Rom. 7.18 For to Will is present with me but how to perform that which is good I find not Inclination implyeth a remote power but Readiness the next or immediate power Gods People that have the seed of Grace in them yet how unready are they to that which they desire to do therefore a Christian ought alwayes to keep himself in all readiness and fitness of disposition for his Duty whether it concern God or our selves or others This is opposite to dulness sleepiness listlesness or wearisomness in our Service opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Schoolmen make to be one of the seven deadly sins a remiss cold Will hanging off from God 3. An earnest Impulsion which quickeneth
and prepare them for his reception and that was John the Baptist The voice of one crying in the wilderness So still before his second coming he hath some to raise a cry The cry of the Word is often spoken of in Scripture Prov. 1.24 I cryed to them and they would not hear So Isa. 58.1 Cry aloud lift up thy voice like a trumpet And 't is the great means to awaken us out of our security All Gods faithful Servants in all ages have been crying The Lord is at hand Our work is to rouze up the hearts of men that they may be prepared more and more for the joyful receiving of Christ at his coming We should not keep silence nor deal sleepily 'T is a convincing powerful word that is a cry and it is your duty to be awakened by the cry If this word be not entertained he hath his Rod Psal. 2.5 Then shall he speak to them in his wrath and vex them in his sore displeasure So Mic. 6.9 The voice of the Lord cryeth unto the City and the man of wisdome shall see thy name Hear ye the Rod and him that hath appointed it We shall hear the voice of the rough teacher The Word cryeth and if the Word be not heard the Rod cryeth We need all kind of excitations to rouze us out of our careless walking and heartless praying and negligent and sleepy thoughts that we may think more seriously of the coming of the Bridegroom 2. There is a more immediate and general Cry for rouzing and raising up all at once and that is the Trump of the Arch-angel spoken of in many places Joh. 5.28 29. The dead in their graves shall hear his voice and come â—orth some to the resurrection of life and some to the resurrection of damnation The means employed in the Resurrection is the voice of Christ Jesus who shall descend with a shout 1 Thes. 4.16 and with the sound of a Trumpet sounded by Angels Mat. 24.31 He shall send his Angels with a great sound of a Trumpet So 1 Cor. 15.52 The Trumpet shall sound and the dead shall be raised Christ that had a Fore-runner at his first comeing hath also at his second This Trumpet soundeth to summon all to appear before Christs Tribunal to be judged There was an audible Trumpet at the giving of the Law Exod. 19.20 This sound shall be heard all the World over VSE 1. Let us improve this to the particular use of Christs Coming either in a way of Mercy to his People or in a way of Judgment First In a way of Mercy The Lord tarryeth sometimes when men think he should come sooner Joh. 11.6 Jesus loved Lazarus and he abode still two dayes in the same place that he was when he heard that he was sick Let there be no misconstruction 'T is not want of love nor want of power He could raise him up when he was ready to stink He may delay our help till a fit time come wherein his glory may shine forth and the mercy be more conspicuous To come late is many times the best time God keepeth back his best blessings for a while and detaineth them long in his own hands before they come unto us Therefore wait his leisure Expectation is tedious and reckoneth every minute Strong desires are importunate and usually we go by an ill count not by Eternity but time The timing of all things is in Gods hand not left to our foolish fancies but his wise ordering The Dyal sometimes goeth before the Sun so doth our time before Gods time We would make short work for Faith and Patience and so our Graces would not be found to praise and honour In all such cases let us remember 1. The Lord hath chosen the fittest time Eccl. 3.11 't will not come one jot too soon or too late But the fittest time for him to give and us to receive 2. God is very precise in keeping his time Exod. 12.41 42. And it came to pass at the end of the four hundred and thirty years even the self same day it came to pass that all the Host of the Lord went out from the land of Egypt It is a night to be much observed unto the Lord for bringing them out from the land of Egypt This is that night of the Lord to be observed of all the Children of Israel in their Generations 3. God stayeth for us rather than we for him Christ will come before we are ready The great let of mercy was the peoples Hearts were not prepared 4. Every delay will bring some advantage There is somewhat more of our selves and somewhat more of God to be discovered some intervening experience that is worth the having before full and final deliverance cometh Isa. 40. ult Psal. 138.39 Secondly In a way of Judgment Sometimes Christ raiseth the Cry and giveth notice of great Changes It concerneth us to take notice of this voice that we may not be taken unprovided Amos 4.12 Thus will I do unto thee Prepare to meet thy God O Israel When God threateneth we had need make serious preparation how we shall prevent or bear the stroke of an angry God 'T is good counsel Luk. 14.31 32. When a King goeth to war against another King he sitteth down and considereth whether he be able with ten thousand to meet him that comeeth against him with twenty thousand Or else while the other is yet a great way off he sendeth an Ambassadour and desireth terms of peace There needs in such cases serious preparation The work will be the more difficult when the Storm is broken out upon you II. We may improve this as to his coming to us by Death or rather our coming to him The end of time and all things in it are near to every particular person Christ and we are to meet shortly it should be our care to meet him by true and serious Repentance that we may meet him with Joy We are frail Creatures and within a very little while Death will summon us to appear be fore the Lord and when you dye you are speedily to come to your Tryal Now are all things ready 1. Is Christ your Bridegroom was there ever a solemn Covenant struck between you and him as Hosea 3.3 by renouncing all other Husbands and giving up your selves to do his will 2. Are your Lamps burning your Graces kept in exercise and shining forth to the Lords glory Are you in a constant and continual readiness to have immediate Communion with Christ or to set Sail into the World to come It should be a chearful thing to you to depart hence Phil. 1.23 3. Have you Oyl in your Vessels such a deep and powerful work as will keep up this affection Are these things in you and abound in you 2 Pet. 1.8 9 10 11 What hast thou that others have not that shall never see Gods face Can you say as Christ Joh. 17.4 I have glorified thee upon Earth I have finished the work
explicitly and formally engaged and contracted to one another Christ to us as Head we to him as Members of his Mystical Body as 't is real so 't is near they twain shall be one flesh we one Spirit 1 Cor. 6.17 He that is joined to the Lord is one Spirit Whole Christ is ours we are or should be altogether his as full of Kindness and Love Eph. 5.25 26 27. Zeph. 3.17 And 't is indissoluble the Marriage knot remaineth inviolable for ever I will betroth thee to me for ever Hos. 2.19 2. This Marriage may be considered in four respects 1. With respect to the ground and foundation of it 2. With respect to our first Entrance into this Relation 3. With respect to the State of it in this world 4. With respect to its perfect Consummation First With respect to the Ground and Foundation that was laid for it in Christs Incarnation or at his first coming Marriage is between parties of the same kind as in the first Marriage Adam called Eve Bone of his Bone and Flesh of his Flesh Gen. 2.20 So Christ came to fit himself for that relation of Husband to his Church by taking our nature upon him and therefore the Apostle when he speaketh of the Marriage between Christ and his Church useth the same name which Adam had used Eph. 5.30 For we are members of his Body of his Flesh and of his Bone When Christ was in the world he made a way for the Marriage He parted from us 't is true but there was an interchange of tokens he took our Flesh and left with us his Spirit Secondly With respect to our first Entrance into this relation when first converted to God or upon our thankful broken-hearted willing acceptance of Christ for Lord and Husband All Marriage is utered into by a consent Christ giveth his Consent in the Promises and we by Faith which is a broken-hearted willing and thankful acceptance of the Lord Jesus Christ to the ends for which God offereth him Where note that Faith is an Acceptance of Christ John 1.12 To as many as received him Next for the mode and manner of this Acceptance 't is Broken-hearted because we are undeserving and ill deserving Creatures altogether unworthy to be taken into such a near relation to Christ as Abigail when David sent to her to make her his Wife debased her self 1 Sam. 25.40 41. Let thine hand-maid wash the feet of thy Servants Alas who are we A poor trembling Soul is afraid of being too bold but Gods offer encourageth it And as 't is a broken-hearted so 't is a Willing acceptance of Christ for Christ will not draw us into this Relation by force or bestow the Priviledges of it without or against our consent Rev. 22.17 Whosoever will let him take of the water of Life freely If the will be to Christ the great difficulty is over Christianity is but an hearty consent to accept of Christ and his Benefits but the Creatures Will is not soon gained Math. 23.37 I would but ye would not he inviteth and clucketh by the renewed messages of his Grace but we will not be gathered Isa. 65.2 I have spread out my hands all the day long to a rebellious People The ungodly careless world knoweth not the worth of Gods greatest Mercies and therefore despise them yea take them for intolerable Injuries and Troubles because they are against their fleshly Appetites but when the will is once thoroughly gained to God the great work of Conversion is drawing to a happy Period the consent of the Will is the closing act When we yield our selves to the Lord resolving to become his and to be disposed ordered and governed by him at his own pleasure I entered into Covenant with thee and thou becamest mine Ezek. 16.8 And as 't is a willing acceptance so 't is a thankful acceptance of Christ because 't is a great favour and honour done to us considering the infinite distance between the parties to be joyned in the Marriage-covenant God over all blessed for ever and we poor wretched Creatures There may be among us great distance between the persons that enter into the Marriage-covenant but all that distance is but finite for it is but such as can be between Creature and Creature which are equal in their being notwithstanding the inequality of many extrinsical respects but in this distance between Christ and his People the distance is between the Creator and the Creature the Potter and the Clay the thing formed and him that formed it betwixt the most lovely person and the most loathsome between the Heir of all things and the Children of Wrath the King immortal and a poor Vassal to Sin and Sathan And consider also the many benefits we enjoy by it we have the Communion of his Righteousness Spirit and Graces 2 Cor. 5.21 He was made sin for us that we might be made the Righteousness of God in him There are two Maxims in the Civil Law Vxor fulget radiis mariti the Wife participateth in the Honour of the Husband so we have the Communion of Christs Righteousness and Vxori lis non intenditur the Husband is answerable for the Wife the Pleas must be brought against him So Jesus Christ hath paid our Debts and representeth the merit of his Sacrifice he is responsible for the Debts we owe to Divine Justice Participation is another Benefit Eph. 5.26 Husbands love your Wives as Christ loved the Church and gave himself for it that he might sanctifie and cleanse it by the washing of Water Christ upon the Cross had merit enough to purchase and love enough to intend and Wisdom enough to choose the greatest benefit for us and what did he purchase intend and choose but to sanctifie and cleanse us by the washing of water through the Word And lastly we must receive him to the Ends for which God offereth him that is to be Lord and Husband which importeth a forsaking all others and a devoting and giving up our selves to Christ to live in his Love and Obedience 1. Before there can be a Receiving there must be a Renouncing of all other Loves Christ will be entertained alone The Husband cannot endure a Corrival and Competitor And the Marriage consent implyeth an Election and Choice which is a renouncing all others and a preferring him alone So the Marriage Covenant runneth Hos. 3.3 Thou shalt not be for another but shalt be for me So Psal. 45.10 11. Hearken O Daughter and consider incline thine ear Forget also thine own people and thy Fathers House So shall the King greatly desire thy Beauty for he is thy Lord and worship thou him All that do consider what is offered in Christs name and consent to the motion they must forsake all their old wayes their old Corruptions and old Passions and old Affections and seriously think of leaving all their worldly Pleasures and Vanities they must not stick at their choicest Interests most pleasing Lusts and dearest Sins
be renounced or we are for ever miserable and why not now Sin will be as sweet hereafter as now it is and Salvation dispensed upon the same terms You cannot be saved hereafter with less adoe or bring down Christ or Heaven to a lower rate If this be a reason it will ever be as a reason against Christ and Religion because you are loath to part with this or that pleasing lust and so it will never be 3. The Suspicion that is upon a late Repentance 'T is seldome sound and therefore alwayes questionable That is no true Repentance which ariseth meerly from horrour and the sense of Hell This sensible work that men have upon them may be but the beginning of everlasting despair All men seek the Lord at length but the wise seek him in time This was the great difference between the wise and foolish Virgins one sought him in time the other out of time They would covet his favour at last Upon a Death-bed the most prophane would have God for their portion When they can sin no more and enjoy the World no longer then they cry and howl for mercy and comfort and a little well grounded hope of Heaven or eternal life But who can tell whether this sensible work that is upon them be not meerly an act of self-love and the fruit of those natural desires which all the Creatures have after their own happiness or a meer retreat others have when they can hold the World no longer We cannot say this Repentance is true nor affirm the contrary that 't is false but 't is doubtful There is but that one instance of the Thief on the Cross that truly repented when he came to die The Scriptures contain an History of four thousand years or thereabouts and yet all that while we have but this one instance of a true Repentance just at death and in that Instance there is an extraordinary Conjunction of Circumstances which cannot reasonably be expected again Christ was now at his right hand in the height of his love drawing sinners to God Never such a season as then and 't is more than probable he had never a call before then Well then let us put this necessary work of Preparation for God out of doubt betimes yea let the Children of God if they have not yet prevailed against such a Lust or lived in the neglect of such a Duty could not bring their hearts to it hitherto make speed left they be surprized and this defect in their preparation make their death uncomfortable A good Christian is alwayes converting yet not fully converted The first work is often gone over and he is still getting nearer to God by a more affectionate compliance with his whole will Doct. 2. That those that are finally refused by the Lord may yet have a desire of the Ioyes of Heaven 1. Consider them in this VVorld and in the VVorld to come These two respects are different For though Self-love be the common cause of their desiring Heaven both now and then yet there is a difference 'T is more commendable to desire it now than to desire it then though neither be an argument of any gracious Constitution of Soul 'T is more commendable to desire it now when 't is a matter of Faith to believe the World to come than when 't is a matter of Sense as when all Shadows are chased away then 't is no hard matter to convince men of things that lye within the Veil that is of the truth and worth of Heavenly things And yet if they should be convinced of this we cannot say they are gracious however they are better than meer Infidels for carnal men may desire a share in the state of the Blessed as Numb 23.10 Oh that I might die the death of the Righteous Balaam had his wishes And those that did not like Christs Doctrine but departed from him said Joh. 6.34 Lord evermore give us of this bread of life They would fain be happy When this happiness was represented unto them it may and doth stir up strange motions in the Hearts of those that are unrenewed and unchanged 2. There is a difference in the End and Vse of this desire of Happiness Now and then God leaveth these Velleities and Inclinations as a Stock upon which to graft Grace as a Spinster leaveth a lock of Wooll to fasten the next thread as Nebuchadnezzar's shape remained when he was turned a grazing among the Beasts and as Job's Messengers I alone am escaped to tell thee There are these Inclinations to happiness that are escaped out of the ruines of the Fall God by our self-love would draw us to love himself Man will not be dealt with else It leaveth men capable of Heaven the Doctrine of Life represented to them they are without excuse if they refuse it This is the use of it now but then when we are in termino it hath another use This love of their own happiness and desire to be saved serveth for this very use to make them sensible of their loss the grief of their Condemnation and lost estate is encreased thereby Now this is little thought of by carnal men because they have Oblectamenta sensus the entertainments of sense to divert their minds but when separate and set apart from all these then if they have no other punishment this is enough Surely their understanding remaineth having nothing to comfort them and allay the bitter sense of their loss But now let us see 1. How far carnal and unregenerate men desire Happiness 2. Why this is so little improved and they make so little use of it First How far a carnal and unregenerate man may desire Happiness 1. They may desire good confuse non indefinitè Happiness in the General but this desire cometh under no deliberation and choice The happiness that is offered by Christ or that Life and Immortality that he bringeth to light cometh under another consideration Good Good is the cry of the World Certainly no man would be miserable but all would be happy and live at ease Christians Pagans all good men bad men they that seldome agree in any thing do all agree in this they would have good To ask men whether they would be happy or no is to ask men whether they love themselves yea or no. 2. They would not only have good in the General but some eternal good And because this is not so evident by nature they grope and feel about for it Act. 17.26 There is an unsatisfiedness in present things and therefore they are scrambling and feeling about for some better thing As Solomon tryed all experiments so do men go about seeking for good Eccl. 7.29 Since we lost the streight line of Gods direction we seek it sometimes in one thing sometimes in another and Christ saith Mat. 13.45 46. That the Kingdom of Heaven is like unto a Merchant man seeking goodly pearls And when he had found one pearl of good price he went
say unto you I say unto all watch Some Persons are especially deputed to watch over others as Magistrates Rom. 13.6 Ministers Heb. 13.12 But every man is made a Guardian over his own Soul rich and poor they are both to watch The meanest people are then taken notice of and that exactly Mat. 24.40 41. Two Women grinding at the mill one shall be taken and the other left Two in the field one taken and the other left Those of the meanest degree All that live in all Ages in all times to them he said Watch Do not put it off to them that live in the Age on which the Ends of the World are come You will be found at that day as Death leaveth you None of all degrees of Grace are past this care If there be any difference between Christian and Christian one is more watchful than another if of never so long standing and experience yet if not watchful soon surprized Gods best Servants have been surprized for want of watching Noah was overtaken in Drunkenness Lot that was chast in Sodom committed Incest in the Mountains where were none but his own Family And do but compare David and Joseph you find David tempting Joseph tempted David was a King Joseph a Slave David an Old Man of much experience Joseph a Young Man David a married Man and Joseph a single Man David was fain to plot and contrive to make way for his sin but Joseph had the advantage of secresie but the one stood and the other fell David left his Senses at randome but Joseph kept himself in an awful watchful posture Gen. 39.9 How shall I do this great wickedness and sin against God Thirdly Consider when and how long we are to watch The time is kept from our knowledge for this very end that we may alwayes be watching Mat. 21.36 Watch and pray alwayes 2 Tim. 4.5 But watch thou in all things There must be a constant and continual watch When we are secure we lose our actual fitness and our common Enemy breaks in upon us There is a working warring Principle in our Hearts Fourthly There is a Blessing promised to those that watch Rev. 16.15 Blessed is he that watcheth And Luk. 12.37 Blessed are those Servants whom their Lord when he cometh shall find watching What do we lose by watching but a few trifling Pleasures which are abundantly recompensed here and hereafter by solid rejoycing in Christ 'T is irksome to the flesh but the Reward sweeteneth it Fifthly The Hazard and Danger of not watching 'T is notably represented in this Parable Only the Ready enter Take heed therefore the like do not happen to you as to the foolish Virgins They are excluded and that irrevocably If they would never so fain enter Christ will not hearken unto them Rev. 3.3 If therefore thou shalt not watch I will come upon thee like a Thief in the night 1 Thes. 5.3 Woful is their condition that are secure and unprovided Sixthly Consider what men would do to avoid temporal Inconveniency Mat. 24.43 If the good man of the house had known when the Thief would come he would have watched much more should Christs Disciples to avoid eternal destruction 'T is an advantage to put the case in outward things Mal. 1.8 it sheweth the disproportion of our respects to Temporals and Spirituals If we are so careful in looking to our Bodies and Goods we are or should be more careful in watching over our Souls where the danger is greater The Worlds diligence and double-diligence in earthly things will condemn our neglect in spiritual things 1. VSE I may from hence take occasion to bewail the neglect of this Duty Oh how much is watching laid aside thence cometh our decay of Grace The Church of Sardis was even dead for want of it Rev. 3.2 Thence comes our want of Comfort and of assurance of Gods love Our peace of Conscience is gotten by diligence and kept with watchfulness Thence comes our loathness to die and our coldness to everlasting Life We do not gird up the loyns of our minds and watch Thence come all our afflictions God is fain to use dreadful means to awaken his Servants out of their drowsiness We are apt to be drowsie and sleepy God useth sharp discipline to awaken us some smart Cross or Sickness to bring us to our selves again We should bewail the neglect of watching in two things 1. Our not watching for the Coming of the Lord. Some can live merrily and quietly in a careless unprepared estate but do these men consider what it is to meet with their Redeemer before they have gotten any benefit by his Blood VVe cannot draw nigh to him with any Comfort till we feel the Benefit of his Death Heb. 10.22 His business is to present his People faultless to God Jude 24. These men do not consider what 't is to meet with the Judge 1 Pet. 4.5 There is no Plea but Innocency and Pardon in Christ Rom. 8.1 1 Joh. 3.8 These do not consider how they shall look Christ in the face when so unlike him 1 Joh. 3.1 2. and 1 Joh. 4.17 These do not consider what it is to meet the Bridegroom when their filthy Garments are yet on 2. Bewail the neglect of VVatching against present evils with care and Circumspection What is the matter is Sathan less busie to tempt or is the Heart of Man and humane Nature grown better and Sin less dangerous Is our weakness and inability so far strengthened and cured that we are out of danger of falling Were the Servants of God such weaklings that prayed as David Psal. 39.1 Put a watch upon the door of my lips and Job that made a Covenant with his eyes Job 31.1 But rather are not we more fool hardy and negligent do not mind our business and consider not the inconveniency of not watching 2 VSE To press us to this Duty there is a God that watcheth and Enemies that watch and Conscience watcheth and will do its Office first or last a Day of Judgment when you are to answer for all that you have done and will not you watch When you consider how much you are in danger of Sin and in danger by Sin can you be negligent and secure Oh watch your Hearts Prov. 4.23 watch your Tongue Psal. 39.1 watch your Senses Job 31.1 gratifie them and you wound your Hearts Watch your wayes Prov. 4.24 But above all watch your State let us examine well our Case that we may be found in Christ and have the Seal of his Spirit Eph. 1.13 that is your warrant For Means to help us in this Duty of Watchfulness 1. Sobriety or Moderation in the use of all outward things 1 Thess. 5.6 Therefore let us not sleep as do others but watch and be sober 1 Pet. 1.13 Chap. 4.7 2. Go to God in Prayer Watching and Prayer are often joyned together We are best kept when recommended into Gods hand Psal. 141.3 Set a watch O Lord before my
just right to order them according to his own will We have nothing but what we had from him and we have nothing that we our selves can keep a moment and we have it upon these terms to use it for his glory 2. By right of Redemption Rom. 14.9 For to this end Christ both dyed and rose again that he might be Lord of dead and living And 1 Cor. 6.20 Ye are bought with a price therefore glorifie God in your Bodies and Souls which are his This giveth him a new Title to us though the former ceased not but will continue Whilst Man receiveth his Being from God by Creation and the continuance of his Being by Preservation 't is a power commutative not destructive 't is superadded to the former and is more comfortable and beneficial to us as well as it bindeth us more firmly to God wholly to be disposed guided and ordered by him at his will Thirdly This power as Owner is intire and absolute Rom. 11.36 For of him and through him and to him are all things We receiving our whole Being from God 't is all at his dispose All humane propriety is derived limited and respective because we in being and operation depend upon another and therefore Man cannot be sui juris at his own dispose and Lord of his own actions He hath Principium Finem a Principle upon which he dependeth and an End to which he is appointed Now 't is no more lawful to abstain from respecting and seeking his End than 't is possible not to depend upon his Principle He hath a Superiour to whom he must give an account seeing he wholly dependeth upon him and is wholly subject to him But this property is originally and primarily in God as a Fountain not subordinate or dependant upon any higher If this be not so intelligible let me speak more plainly There is Dominium Jurisdictionis Dominium Proprietatis such as a Prince hath over his Goods and Lands His Dominion is more absolute over his Goods and Lands than over his Subjects that 's bounded by Laws God hath the most absolute Title over us and all that we possess 't is so great that it cannot be greater Fourthly God cannot be divested of this Power and interest in us 1. 'T is so absolutely inherent in him that it cannot be communicated to another that is we cannot alienate and make void this right by our sins Though we sold our selves for nought Isa. 52.3 it was to our loss not to Gods He hath a full right to command us to keep his Law whether men be faulty or innocent A drunken Servant is a Servant though he be disabled to do his Masters work No mans right can be vacated without his consent Creatures are Creatures still obnoxious to the Law of the Creator or his punishment for the breach of it In that interest we have in things the default of another doth not make void our right especially if it be Inferiours as the Rebellion of the Subject doth not exempt him from the power of his Prince 2. Neither doth God give it away by bestowing Gifts upon the Creature For he hath given us only Dispensationem the employment of these things not Dominium the Sovereign power over them Man hath nothing that is his own As to Life it is clear Man is not Dominus vitae but Custos which is true not only of our Life but of our Time Wealth Strength Parts yea of all that we have Still we are subject to an higher Lord who hath an absolute uncontroulable right All our owning is but a Stewardship Luk. 16.2 We have a right to prevent the incroachment of our fellow Creatures We have a right by way of charge and trust as a Steward to things committed to him or as a Work-man hath a right to his Tools or Instruments to do his work or a Factour in the Estates committed to him but an absolute independent Right we have not They are not ours to use as we think meet They were Rebels that said Our tongues are our own Psal. 12.4 Well then when God dispersed his Gifts he did not dispossess himself As the Husbandman doth not intend to throw away his seed when he scattereth it in the Furrows but soweth it to receive it again with increase so God 3. I will add this That God cannot give this absolute right to another that is not God no more than he can cut off the Creature from depending upon himself In our way of owning our petty Interests it may be permitted as a Lord may make his Vassal and Slave free or a Prince his Subjects as Saul proclaimed that whosoever should overcome Goliah he would make his house free in Israel that is free from Taxes Imposts Service in War 1 Sam. 17.25 But now no Creature can be exempted from duty to God for dependance upon God and subjection to him are so twisted together that the one cannot be without the other We wholly depend upon him for Being and all things else and therefore must be wholly subject to him We still continue in our Being now the continuance of our very Duty and Being doth still depend upon God Fifthly Gods Sovereign Dominion over us and interest in us may be set forth by these three things at least to our present purpose 1. A Right of making or framing any thing as he willeth in any manner as it pleaseth him As the Potter hath power over his own clay to form what vessel he pleaseth either of honour or dishonour Rom. 9.21 and Jer. 8.16 As clay in the hand of the Potter so are ye in my hand saith the Lord of Hosts Nothing before it had a Being had a right to dispose of it self neither did God make it what is was by necessity of nature nor by the command counsel or will of any Superiour or the direction of any Coadjutor neither is there any to whom he should render an account of his work but meerly produced all things by the act of his own Will as an absolute Owner and sovereign Lord of all his actions Eph. 1.11 He worketh all things according to the counsel of his will And Rev. 4.11 Thou hast created all things and for thy pleasure they are and were created Such was Gods absolute power This should be thought of by us because whatever was given us in Creation is not a matter of right but the meer effect of Gods good will and good pleasure He might have made us Stocks and Stones and not living Creatures or among living Creatures Plants only with a life of vegetation and growth or if a sensitive life in the lowest rank Toads and Vipers or at best but as Horse or Mule without understanding and not Men. Among men all the Blessings and Priviledges we were born to might have been withheld without any injustice The various Constitutions and Complexions of men all their gifts and natural capacities are the fruits of his Sovereign Will 2. A Right
his Glory till he come again There are two Things offered in the Parable and in the Point 1. His Appointing every man his Work as the man disposed of all his matters till his return Christ hath given order how every man according to his Ability and Calling should employ himself till he come again We read Act. 1.3 how Christ before his Ascension instructed his Disciples in all things pertaining to the Kingdom of Heaven that is in all the Duties of Rulers and Ruled Teachers and Taught the Ordinances Laws and Institutions of his Kingdom the Duties and Priviledges of the Subjects thereof what Immunities they enjoy what Obedience they must perform This was his last charge before his departure now we are to keep his Charge as we will answer it to him at his Coming 1 Tim. 6.13 14. I charge thee in the sight of God who quickeneth all things and before Christ Jesus who before Pontius Pilate witnessed a good Confession that thou keep this Commandment without spot unrebukeable until the appearance of our Lord Jesus Christ. 'T was needful that Christ should go from us for a while for he would not govern the World by Sense but by Faith Now he will make tryal of our faithfulness and diligence during his absence and therefore having appointed us our work he withdraweth He will come again to take notice not only of the malice of his Enemies against his People and Interest but also of the coldness and negligence of his own Servants and Domesticks 2 Thes. 1.8 He shall come in flaming fire rendring vengeance upon them that know not God and obey not the Gospel nay if not flatly disobedient yet if evil sloathful Servants 2. His giving Gifts Gifts were given at Christs Ascension when he took his Journey then he bestowed his Goods to his Servants As Elijah let fall his Mantle when he was translated so did Christ bestow his Gifts and the Graces of his Spirit Eph. 4.8 He ascended up on high and gave gifts to men There is a three-fold reason of this First The bestowing of the Spirit was necessary to supply the want of his bodily presence John 16.7 Nevertheless I tell you the truth it is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you While Christ was with them the Spirit was not given but when his bodily presence was removed then cometh the Comforter God will not with-hold what is useful If he take away outward Comforts he will give us the Spirit Secondly 'T was fit he should Enter upon his Kingdom before his Members participate so largely of his Fulness John 7.38 Before his Incarnation Grace was given upon trust therefore more sparingly afterwards coming in the flesh the Disciples were dull in comparison of what they were when the price was paid He was entered into possession of his Dignity had taken actual possession of his Kingdom then he powreth out the Gifts and Graces of the Spirit that the Glorious Estate of his Church and Subjects might not go before but come after the Glorious Estate of their King and Head Thirdly To shew that in his Exaltation he is still mindful of his Servants As soon as warm in the Mediatorial Throne he sendeth down Gifts and Graces Act. 2.33 Being at the right hand of the Father exalted he hath shed forth this which ye now see and hear Presently he beginneth to shew for what reason he is gone to Heaven powerfully to apply the work of Redemption 1 VSE Hath Christ appointed to men their Work it should quicken us to keep the Charge of the Lord. Gen. 50.16 Thy Father did command before he dyed If we have any respect to the memory of our Lord departed from us any Expectation of his coming again so let us be faithful in the work appointed us to do He instructed his Apostles in all the Duties and Priviledges of the Kingdom of God and they have instructed us and you must answer it to Christ at his coming therefore be diligent in glorifying God in your places 2. As he gave Gifts Look upon Christ as Exalted at the right hand of God to dispense the Gifts and Graces of the Spirit for the bringing about the Salvation of all that come to God by him It 's said 2 Kings 2.9 10. That if Elisha should see his Master ascending he should have his Spirit doubled upon him 'T is true here if by Faith we look to Christ ascended his Spirit in some measure will come upon us we have free Liberty and Access to him to enjoy him for ever 3. The Master in the Parable giveth not the same Measure of Talents to each Servant Christ giveth not a like measure of Grace to every one but to some more to some less as he thinketh Expedient here are five Talents and two Talents and one Talent given to each Servant as there was a different measure given to Timothy and Demas Doct. III. That it pleaseth the Lord to dispense his Gifts variously among his People to some more to some fewer Talents See this is often inculcated in the Scripture Rom. 12.6 Having then Gifts differing according to the Grace given to us 1 Cor. 7.7 Every man hath his proper Gift one after this manner another after that God giveth to every one in the Church a measure and Portion of Gifts as it pleaseth him So 1 Cor. 12.11 All these things worketh one and the same Spirit which is the proper Seat of this Doctrine So Eph. 4.7 To every one of us is given Grace according to the Measure of the Gift of Christ. So 1 Pet. 4.10 As every one hath received the Gift so minister the same one to another as good Stewards of the Grace of God I have brought all these Scriptures to shew you that this is a thing worthy to be taken Notice of and seriously improved by us I shall give you some Observations concerning this Diversity and Variety 1. That every one hath some Talent or other to improve for God He that had least had one and the least gift is compared to a Talent there is none of Gods People but they have received some Gift from him which being rightly employed may make them useful for the Glory of God and the good of others if not in the higher and more publick Office yet as Wives Children Servants Titus 2.10 Every one hath his Service and Opportunity to do something for God all offered to the Tabernacle Gold or Silver or Brass or Chittim-wood or Goats-hair or Badgers-skins So as Christ went to Jerusalem some strowed the way with garments others cut down branches some cryed Hosanna that was all they could do 2. That there is a great Diversity in the Talents which we have The Lord doth not give all to one nor to all alike 1 There is a diversity of Employments and Offices The Apostle telleth us Rom. 12.4 All Members have not
the Understanding soundness of Judgment or solid Wisdom all these were given you of God and he expects an Improvement of these for his Glory that every man should be what he is for his Creatour 'T was a good saying of Epictetus in Arrian Si essem Lucinia c. If I were a Nightingale I would sing as a Nightingale Si essem Alauda c. If I were a Lark I would piere as a Lark but now I am a Man I will glorifie God as a Man But alas how often do men of the best endowments miscarry Isa. 47.10 For thou hast trusted in thy wickedness thou hast said None seeth me Thy wisdome and thy knowledge it hath perverted thee and thou hast said in thine Heart I am and none besides me Sathan made use of the Serpent who was the subtilest of Beasts of the Field Gen. 3.1 The Devil loveth to go to work with the sharpest Tools God hath given great Abilities to some above others to enable them for his Service Now the Devil to despight God the more turneth his own Weapons against himself But it should not be so We should remember that we have nothing but what we have received and who maketh us to differ 1 Cor. 4.7 So of the Body as Health and Strength Surely these Bona Corporis are Talents God fitteth every man for the work wherein he will be honoured by him Gal. 1.15 Separated from his Mothers Womb with a Body fit to endure travel and hardship Strength 't is not to be wasted in sin and vanity but employed for God It is better it should be worn out with labours than eaten out with rust Secondly Outward Interests such as Wealth Honour and Power these are comfortable to the Animal life and lay an Obligation upon us and also they give us many advantages of doing good which should alwayes be taken hold of and used by us as the greater Veins abound with blood to supply the less Prov. 3.9 Honour the Lord with thy substance and the first-fruits of all thy increase Though many never forget God more than when he hath blessed them it is their duty to make some improvement of this Talent also Eccl. 7.11 Wisdom with an Inheritance is good 'T is good of it self alone but 't is better more useful and beneficial to our selves and others when God giveth us with the blessings of this life Wisdome Wealth is an excellent instrument whereby a man is enabled to do much good and is an help to Piety and Charity Poor men are not heeded and regarded So Honour and great Place is an opportunity whereby Grace may put forth it self with greater advantage Neh. 1.11 The Lord shew me favour in the sight of this man For I was the Kings Cup-bearer He mentions his Relation as having made an advantage of it Thirdly The Providences we are exercised withall whether Mercies or Afflictions we are to give an account of them Mercies and Comforts vouchsafed to us by God 'T is a naughty heart that would enjoy any thing apart from God and looketh to his own personal contentment more than Gods Glory Joel 2.14 In a great famine they desire plenty that there may be a Meat-offering and a Drink-offering for the Lord. So for Afflictions God expecteth some improvement of them There is mercy in it that God will put us under his Discipline Job 7.18 What is man that thou shouldest visit him every morning and try him every moment and we must account for our afflictions Amos 4.2 3. God reckoneth up our Chastisements Fourthly Ordinances and instituted helps they come under a fourfold Notion Duties Priviledges Means Talents As Duties injoyned so they are part of our homage due to God 'T is not a matter arbitrary there is a tie upon our Consciences to keep us to the due observance of them As Priviledges Hos. 8.12 I have written to them the great things of my Law This keepeth us from weariness that we may not consider them as a burthensome task They are a great Priviledge dearly bought 'T is by the blood of Jesus that we draw near to God As Means for our growth and improvement that notion is necessary that we may not rest in the work wrought but look after the Grace dispensed thereby There is much difference in doing things as a Task and using them as a Means Means are for some end As Talents for which we must give an account which will quicken us to more earnest diligence in the improvement of them Some do not look upon them as Duties and so neglect them others not as Priviledges and so are not so chearful in the use of them others not as Means and so rest in the work wrought others not as Talents and so are indifferent whether they get good by them yea or no. Secondly What is it to trade with them It implyeth 1. A Conscionable use of all our Gifts 2. A Diligent Improvement of them to the ends for which they were intended 1. That we should use them well and holily our Graces well our Parts well our Estates well Our Gifts and Graces are not for Pride and Ostentation Open my lips that my mouth may shew forth thy praise not my own saith holy David The Service of Hell must not be maintained with the Contributions of Heaven neither must we seek Gods approbation to the setting up of our own glory Phil. 1.15 Some preached the Gospel out of strife and envy Unmortified Corruption will make a mans most excellent Gifts subservient to his basest Lusts though exercised in the choicest Duties of Prayer and Preaching Applause Vain-glory and such like carnal motions and ends may set some men on work and make them prostitute the service of Christ to their own Lusts. This is not to trade as Factours for God but to set up for our selves So for Estate to spend it in pomp and vanity 't is sowing to the flesh Gal. 6.8 To spend our Wit Time and Strength upon the service of our fleshly Lusts or to make our Body a Strainer for meat and drink or a Chanel for Lust to run thorough to be all for present profit pleasure and Preferment this is instead of trading with Talents to use them to Gods dishonour 2. That we should be laborious according to our Gifts and opportunities As a Servant is sent abroad to spy all advantages of gain for his Master so we are sent into the World to take all occasions of doing good 1 Cor. 15.58 Alwayes abounding in the work of the Lord. Ministers are to watch for Souls and Magistrates are to watch for good and private Christians to be careful to maintain good Works To do a little good by the bye will not be accepted we must be hard at work for God Thirdly To whom the Gain and Increase redoundeth In a Moral consideration there are three Beings God Neighbour and Self Accordingly we are appointed to work for three Ends the Glory of God the Salvation of our own Souls
greatness He that hath this wisdom sets up for himself and will never be a Steward and Factour for God And this is to be wise for the present But the wisdome we speak of is to be wise for the future that it may be well with us to all eternity and that is the Wisdom that is pure and peaceable and full of good fruits for that is the truest wisdom it serveth all turns and provideth for God and self too That 's an holy self-seeking to seek self in God It hath what the other affecteth in a more sincere way of enjoyment Honour with God Rom. 2.7 Pleasures with God Psal. 16.11 Rich towards God Luk 12.20 1 Tim. 6.18 Rich in good works that they may lay hold of eternal life This Prudence would serve the turn and make a man take all advantages of doing good 2. Faithful 1 Cor. 4.2 Moreover it is required of a Steward that a man be found faithful That he sincerely seek the Glory of God and watch all advantages to promote his Lords Interest and carry himself well in his trust 3. Industry that he stir up himself 2 Tim. 1.6 2 Tim. 4.14 Neglect not the gift that is in thee Oh let us not be idle but hunt out occasions of doing good Doct. II. In trading our Returns must carry proportion with our Receipts He that had five Talents gained other five and he that had two gained other two God will not accept of every mans rendring for the mercies of common Providence Deliverances 2. Chron. 32.25 Hezekiah rendered something but not according to the benefit received Nor for the mercies of his Covenant Justification or pardoning mercy Luk. 7.47 Her sins which are many are forgiven for she loved much But to whom little is forgiven the same loveth little All Love requireth Love and an answerable degree So for Sanctification He expecteth more from them to whom he hath given more Grace 1 Cor. 15.10 But by the Grace of God I am what I am and his Grace which was bestowed upon me was not in vain But I laboured more abundantly than they all Yet not I but the Grace of God that was with me And in general of all Talents Ordinances he expecteth improvement suitable clear Knowledge strong Faith more ready obedience Luk. 12.47 48. And the Servant that knew his Lords will and prepared not himself neither did according to his will shall be beaten with many stripes But he that knew not and did commit things worthy of stripes shall be beaten with few stripes For unto whomsoever much is given of him much shall be required Otherwise his Judgments will make it evident Amos 3.2 The Valley of Visions had the heaviest burthen So for Gifts of the Mind God expecteth Service according to their measure Eph. 4.16 That which every joynt supplyeth according to the effectual working in the measure of every part according to that place they hold in the body No Member is either dead or idle or living and working only to it self but every one is to contribute for the good of others according to its measure So for Estate God looks for more from them whose superfluities are larger than others enjoy that they should be rich in good works 1 Tim. 6.18 God accepteth the Widows two Mites that was more than the abundance of the Rich for she cast in all that she had Luk. 21. Still the Rule holdeth The Account riseth with the Gifts And God will accept that at one mans hands that he will not accept of another whose capacities and opportunities are greater who have more time to spend in his immediate service more wealth to bestow more advantages of acquainting themselves with God Only let me give you two Cautions in judging of our Returns First That in Gifts either of Mind or of the Body our Faithfulness is measured by our endeavour and not by our success Dominus non considerat saith Jerome lucri magnitudinem sed studii voluntatem The Crown of Faithfulness and the Crown of Fruitfulness do both adorn the person that wears them Though they be not gathered yet our work is with God Isa. 49.4 Then I said I have laboured in vain I have spent my strength for nought and in vain Yet surely my judgment is with the Lord and my work is with God Though little fruit and effect on men yet not the less regarded and rewarded by God Secondly That in the laying out of our Gifts God doth not measure them by the Quantity and Value of what is given but by the Affection and Heart of the Giver Affectus pretium rebus imponit saith Ambrose which is a Comfort to the poorer sort who have but little to give and contribute to good uses 1 Cor. 8.11 If there be first a willing mind a man is accepted according to what he hath not according to what he hath not So in other things the smallness and meanness of the Benefit doth not diminish Gods estimation of mans love and affection On the other side 't is 〈…〉 to the great and Rich All those pompous Services if not a real mind are not accepted 1 Cor. 13.1 God loveth non copiosum sed hiâ—arem Datorem not a large but a chearful Giver Thirdly Where the matter will afford it a Liberal and open Heart will not be defective in Quantity they think nothing too much for God and therefore will do all that they can all seemeth too little 1 Chron. 22.14 And now behold in my Trouble Heb or Poverty I have prepared for the House of the Lord an hundred thousand Talents of Gold and a thousand thousand Talents of Silver and Brass and Iron without weight Look as there may be a Winters day in Summer and a Summers day in Winter for the Proportion so much may be little and little much according to the Mind and Love of the Giver the Widow gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some do twice as much good with a little as others with a great deal Love will not be backward Reasons of the Point Because Righteousness doth consist in a Proportion and so it holdeth good both for our Duty and Gods Judgement First For our Duty that we should be fruitful according to our Means Opportunities and Helps for every one of these encrease our Obligation Secondly For Gods Judgement God is not a Pharaoh to require the full tale of Brick where he doth not afford stubble In all his Proceedings there is great Equity he considereth men according to their Advantages Rom. 2.9 Tribulation and anguish upon every Soul of man that doth evil of the Jew first and also of the Gentile 1 VSE Let this asswage the Envy and Trouble of the Meanest If thy Gifts be mean thy Account will be so much the easier Merchants that have the greatest Dealing are not ever the safest men Eccles. 1.18 He that encreaseth Knowledge encreaseth Sorrow None so miserable as they that have received much and returned little which should prevail with us to
long and given us a large space of time wherein to employ our selves but what have we done for his glory Alas either we do nihil agere or male agere or aliud agere either we do nothing or nothing to the purpose or that which is worse than nothing which will undo us for ever Oh what thoughts will we have of a careless and mispent life when we come to die Many do not think of the end of their Lives till their lives be ended and then they moan and bewail themselves when they lye a dying Oh rather think of your last end and great account betimes 'T is lamentable to begin to live when we must die Quidam tunc incipiat vivere cum desinendum est they end their lives before they begin to live Therefore if hitherto you have been pleasing the flesh idling and wantoning away your precious time say 1 Pet. 4.3 Let the time past suffice I have been long enough dishonouring God and destroying my own soul hath my Master tarryed so long and shall I still abuse his patience This is an holy and right use of this delay Secondly His Work what he will do when he cometh He reckoneth with his Servants Doct. II. Those that have Talents must look to reckon for them For though he be long first yet at length the Lord cometh 1. Consider the certainty of this Account his Wisdom Justice Goodness and Truth require it His Wisdome requireth it for no wise man would put hiâ— Goods to trust and never look after them more and shall we imagine that the wise God would send reasonable Creatures into the World and furnish them with excellent Gifts and Endowments and never consider how they imploy themselves Is man Gods Servant then certainly he is liable to an account You had never come into the World but for this business to serve and please God For God maketh nothing in vain but all things for himself Prov. 16.4 And do you think that after you are made for this end you may live as you lift and never be called to a reckoning So absurd a thought cannot enter into the heart of a reasonable man Eccl. 11.9 Rejoyce O young man in thy youth and let thy heart cheer thee in the days of thy youth and walk in the wayes of thy heart and in the sight of thine eyes But know thou for all these things God will bring thee to judgment Man would be but a sort of Beast if he had no other end of his Actions but to eat and drink and sleep and no other account to give surely the most wise God would not have given us such excellent faculties in vain He fitteth all Creatures for their use Every Workman fitteth his work for the end for which it serveth so God hath made Man for some end and use And Gods Justice requireth it that it should be well with them that do well and ill with them that do ill In the World it is not so his Servants are very often abused while doing their work most faithfully the World thinks them mad hateth them They that neglect their own work beat their Fellow-servants therefore the honour of his Justice requireth they should be called to an account 1 Pet. 4.5 Who must give an account to him who is ready to judge the quick and the dead There is not a thought in wicked mens Hearts nor a word in their Mouths contrary to God and his People but he taketh notice of it and will exact an account thereof a strict and impartial account of all their hard speeches And the Goodness of God requireth it His goodness to the World in general the World would be a Wilderness and Men like ravenous Beasts if there were not some Bridle and awe of a World to come upon them but every one that had power would prey upon others but that there is an higher Judge God hath appointed a supream Tribunal where Causes are judged over again otherwise those that have power enough to do mischief would be under no restraint But 't is goodness to his people whom he hath set a work and therefore hath appointed a day when he will give them their wages his goodness will not permit that they should be any losers by God their love and obedience to him that deny themselves their own affections and interest for his sake Therefore certainly the great God of Recompences will come and call the VVorld to an account that the faithfulness of his Servants may appear with praise and honour This is a supream Truth Heb. 11.6 That he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him And his Truth requireth it 't is laid at pledge in the VVord that 's the proper ground for Faith to build upon Now there we have not only Gods VVord but Gods Oath Rom. 14.10 11. For we must all stand before the judgment seat of Christ. For it is written As I live saith the Lord every knee shall bow to me and every tongue shall confess to God There we have plentiful evidence 2. 'T is a personal Account Rom. 14.12 So then every one of us shall give an account of himself to God VVe should not look to others what they be and do As to our selves we must give an account of our selves our life our heart our own thoughts words and actions 'T is personal partly because every one must give his Account apart not every one shuffled together and in gross but every Servant apart and severally first he that had five Talents then two then one And partly because every one unavoidably must answer for himself Here we may have our Attorney or Advocate to appear for us in Court but there every one for himself every man must in person give an Account of his own fidelity 3. 'T is an Impartial Account every one without exception Revel 20.12 I saw the Dead both small and great stand before God Small and great King and Peasant they shall all one day be called to an Account whether Faithful or no. None so high as to be exempted from this Account none so mean as to be neglected in it he that received five Talents and he that received one both gave an Account The poor Beggar is not left out nor the King excused 4. 'T is a particular Account God will not take our Accounts by the heap and lump but there is a narrow search into all our Hearts and Ways the the great thing is What we have done in that place and Relation where God hath set us our Stewardship Luke 16.2 But that 's not all we are to give an Account of every Action Eccles. 12.14 For God shall bring every work into Judgement Every idle Word must be Accounted for Mat. 12.36 All the time we have spent degrees of Grace we received what we have done proportionable to our Trust five for five two for two 5. 'T is an exact
Account that nothing is lost Rev. 20.12 The Books were produced the Book of Conscience and the Book of Gods Remembrance one of these is in the Sinners keeping and yet it cannot be blotted out nor defaced but at the day of Judgment Conscience shall be extended to the Recognition of all our Wayes Now these Books of Account that are kept between God and the Creature are somewhat like the Books of Merchants of Debtor and Creditor what returned and what received Gods Mercies to us are Booked so are our Returns That Gods Mercies are put upon the Book and Register appeareth by the Expostulations used in Scripture when God proceedeth to any particular Judgment As for instance Opportunities of Grace and instructions of the Word the Word Preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 24.14 And the Gospel of the Kingdom shall be preached in all the World for a Witness unto all Nations and then shall the End come God keepeth exact Account Behold these three years came I seeking Fruit Luke 13.7 This second Epistle write I unto you 2 Pet. 3.1 He taketh notice of a former God remembreth the Prophets words when the Prophets are dead and gone Every pressing Sermon every Notable Help This second Miracle did Jesus 〈◊〉 Cana of Galilee Joh. 4.54 Christs special Works and Manifestations of himself ought to be marked and kept in memory God doth so for Deliverances from Danger Isa. 11.11 The Lord shall arise the second time for the Deliverance of his People He taketh notice that he has been once at it and would be again So what Talents and Gifts we have had whether five two or one Secondly On the other side all the good that we do therefore the Apostle speaketh of Fruit abounding to his Account Phil. 4.17 The Lord taketh notice of our Faithfulness in evil times Mal. 3.15 16. And now we call the Proud happy yea they that work Wickedness are set up yea they that tempt God are even dilivered Then they that feared the Lord spake often one to another and a Book of Remembrance was written before him for them that feared the Lord and thought upon his Name 1 Kings 19.18 Acts 17. ult Kindness to his Servants Mat. 10.42 And whosoever shall give to drink unto one of these little ones a Cup of cold Water only in the Name of a Disciple he shall not lose his Reward Eccles. 11.1 Cast thy bread upon the Waters and thou shalt find it after many days 't is not lost On the other side Injuries done to his People he hath a bottle for their Tears and a Book for their Sorrows Psal. 56.8 All the Snares contrived Deut. 32.34 Is not this laid up in store with me and sealed up among my Treasures Job 13.27 Thou lookest narrowly to all my Paths thou settest a Print upon the Heels of my Feet Every Action leaveth a Track every Word Mat. 12.36 every Thought 1 Cor. 4.5 VSE Is our Account ready against that great day of Audit Most neglect it put off the thoughts of it Take occasion hence to reckon with your selves aforehand and see what an Account you can give to Conscience we should prepare more for this Solemn day of Reckoning and therefore should take notice of what we do and what we receive we had need keep a Register of every days Work and every days Mercies There are three Questions in Scripture often put them to your Hearts Deut. 32.6 Do ye thus requite the Lord O foolish People and unwise is not he thy Father that hath bought thee hath he not made thee and established thee Heb. 2.3 How shall we escape if we neglect so great Salvation Isa. 5.4 What could I have done more for my Vineyard that I have not done in it Wherefore when I looked for Grapes behold it brought forth wild Grapes The Profit of daily arraigning Conscience is great 1. It keepeth us sensible of our Duty maketh us often have recourse to Grace when we continually observe our Sins Duties Afflictions Mercies Comforts Opportunities of receiving Grace and do but intermingle this thought that one day for all these I must give an Account 2. It presseth us to be more earnest for pardoning Mercy and every day to make even This is the great Folly of men that they put off Sin when God doth not put it away There is an Expression often used in Scripture Their Iniquities shall find them out this Notion of Accounts will help us to understand it 'T was committed many years ago never heard of it since but at length they shall hear of it God reckoneth with them If men escape and prosper a Month or a Year or two they think all is forgotten but at length it findeth them out Sins are called Debts and all Debts lie upon Account against us till they be cancelled Augustus bought his Quilt of one who slept securely when he Owed an hundred Thousand Sesterces We may wonder at the Security of Sinners who sleep when their Damnation sleepeth not They run upon the score and never think of a Reckoning Solomon adviseth a man in debt not to sleep till he be delivered like a Roe from the Hunter Prov. 6.4 5. 'T is good Advice to us to get our spiritual debts discharged Psal. 51.1 Blot out my Transgressions Christ hath taught us to pray for daily Pardon as well as daily Bread The thought of these Records that are kept and the Account we must make should quicken us to it Oh what a Clamour will our Sins make when God sets them all in Order before us Psal. 50.21 Thousands of vain Thoughts light Words and Sinful Actions much mispense of time Abuse of Mercies we know not how soon God will put the Bond in Suit other Debts have a day of Payment fixed but this God hath reserved in his own Breast when he will call us to an Account 3. It Presseth us to live always as those that are to give an Account Paul quickned himself to diligence upon this Consideration 2 Cor. 5.9 10. If we were never to be called to an Account we should do God all the Service that possibly we can we are so much Obliged to him but he hath set a day wherein he will reckon with us Oh what Watchfulness what Diligence and Faithfulness should this produce in us Jam. 2.12 So speak and so do as those that shall be judged by the Law of Liberty We read in the Story of Albigenses when the President of St. Juliers coming to Angrogne would have forced a man to Re-baptize his Child in the Popish way he prayed the President that he would give it in Writing and sign it with his own hand that he would discharge him before God and take the Peril upon himself This made him relent and Profess his Trouble Conscience is startled at Gods Records if a man should do nothing and speak nothing but what is to be registred and proclaimed at the Market-Cross how watchful would he be All is Recorded the Books will
be opened therefore when we are about to do any thing unworthy say as he Acts 19.40 We are in danger to be called to an Account for this day uproar there being no Cause whereby we may give an Account of this Concourse so should you We that are to give an Account how careful should we be how we use our Time Health Strength Understanding Authority Wealth and other Blessings of God The commonness of these Notions maketh them to lose their Life and Influence Therefore we should especially act Faith in Believing and urging the Soul with this Account Secondly 'T is particularly described and there 1. Of the Servants Allegation 2. The Masters Approbation 1. The Servants Allegation vers 20 and 22. The two first Servants came chearfully to their Account as having discharged their Duty faithfully and with all diligence improved the Talents received Not that in the day of Judgment good men shall make any Narrations of what they have done they need not for Christ shall do it for them they rather wonder that any thing that they have done is taken notice of as in the 37 th verse of this Chapter but all this is spoken after the manner of men and to keep up the Decorum of the Parable if it signifieth any thing it signifieth the Confidence of a good Conscience and what Comfort and boldness it breedeth in the day of our Accounts Doct. That a faithful Discharge of our Duty will give us Comfort and Boldness when our Lord cometh to reckon with us 1. There is a Confidence and Comfort that ariseth from a good Conscience or from Sanctification as well as Justification In the inward Court Conscience is one of the Witnesses as well as the Spirit of God Rom. 8.16 and much Comfort ariseth from its Testimony 2 Cor. 1.12 This is our rejoycing the Testimony of our Conscience A Carnal man is ashamed of the Grounds of his rejoycing and what it is that keepeth his Heart merry but a Godly man can own the Causes of his joy which are in the first place the Blood of Christ Rom. 5.11 We joy in God through our Lord Jesus Christ by whom we have received the Atonement next the Testimony of his Conscience concerning his sincere walking But if a man can live with these Comforts can he dye with them 2. The Review of a well-spent life is a great Comfort in Death Our Lord Jesus at the end of his days when he was to go out of the World John 17.4 saith I have glorified thee upon Earth and finished the Work thou gavest me to do Hezekiah when that sad Message was brought to him that he must die and not live Isa. 38.4 that comforted him upon his Death-bed Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done what is good in thy sight So the Apostle Paul when he drew nigh his end 2 Tim. 4.7 8. saith I have fought a good fight I have finished my Course I have kept the Faith Henceforth there is laid up for me a Crown of righteousness which the Lord the righteous Judge shall give me at that day Oh 't is a blessed thing if we can have this Comfort when Conscience puts off all Disguises and the everlasting Estate is at hand and we are immediately to appear before the Lord to remember then that we have been careful to please and honour God and done his work how sweet is it 3. In the Day of Judgment their works follow them into the other World Rev. 14.13 Their Wealth doth not follow them but the Conscience of having done well abideth with them Conscience is Heaven or Hell to us in Hell it maketh up a part of the Worm that never dyeth so in Heaven it giveth us Confidence 1 John 2.28 and 1 John 4.17 That we may have boldness in the day of Judgment Works are not Meritorious and have no causal influence upon our Salvation yet they have the full place of an Evidence and so may wonderfully Comfort and embolden our Hearts VSE Let us labour to get this Evidence The time of Death is a time that will rifle all our false Hopes You are in your Health and Strength now but how soon you may shoot the Gulph you know not we are hastening into the other World apace When you are immediately to appear before God you will have other thoughts of the World to come and the necessity of Preparation for it than you have now that which will comfort you now will not comfort you then you must look that the Devil will then be most busie to tempt and trouble you and as now he prejudiceth you against the Precepts of the Gospel so then against the Promises of it all your worldly Comfort then will fail and have spent their Allowance and become to you as unsavoury as the white of an Egg. Will this Comfort you that you have sported and gamed away your precious time that you have fared of the best and lived in Pomp and Honour Oh no But this will comfort you I have made it my business to glorifie God I have been Faithful in my place have gotten some Evidence of the Love of God It is not Riches or Greatness or any Earthly Advantage will do you good Oh 't is a Cutting Thought to the Careless and Negligent Now I must give an Account of every day and hour I have spent in this World The Improvement of every Opportunity will be called for Then all your Vanities and carnal Pleasures will be smart upon you and vex your Souls with the grievous Remembrance of them Well then can you in any measure look back upon the Discharge of your Duty There are two Extreams First Some are Presumptuous and Confident because they are not gross Sinners but what have they done for God The sluggish and unprofitable Servant was cast into utter Darkness he did not mispend his Talent but yet he did not improve it The Tree that bringeth forth no Fruit is hewen down though it did not bring forth bad Fruit. 'T is not a Negative Religion will comfort thee but a Positive and a Fruitful one You are no Drunkard no Adulterer no Prophane Person but have you been at work for God Secondly Others are Pusillanimous and Diffident because they do not arrive at the Eminency and Perfection of the highest David had other Worthies besides the first three There were two faithfull Servants one brought five Talents the other two Now the middle is of those that can see in themselves more Zeal than Formality more Grace than Corruption that for the main have made it their business to Honour God though conscious to many Weaknesses and Defects yet throughout Grace gets the upper hand according to the degrees of Grace received they are faithful with God 2. The Masters Approbation Well done thou good and faithful Servant The Faithful Servants are well accepted by Christ. First He entertaineth them
set before him Heb. 2.2 that happy and glorious Estate that happened upon his Sufferings to this he inviteth us into his own joy Men are not wont to treat their Servants so as to let them enter into their joy Luk. 17.7 Which of you having a Servant plowing or feeding Cattle will say unto him by and by when he is come from the Field Go and sit down to meat No but Make ready But Christ Luk. 12.37 will make them sit down to meat and he will come forth and serve them In the Civil Law Accubitus Servi à Domino invitati 't was a Token of Manumission Now Christ will bring us into his joy Luk. 22.30 That ye may eat and drink at my Table in my Kingdom and sit on Thrones judging the twelve Tribes of Israel Joh. 17.24 Father I will that those whom thou hast given me may be where I am and behold my Glory Rom. 8.17 If we suffer with him we may also be glorified together 2 Tim. 2.12 If we suffer with him we shall reign with him VVe are sharers in all the happiness that he enjoyeth and are partakers of the same Glory and the same Kingdom and the same Joy Thirdly VVe enter into it 'T is an Hebraism such as that Psal. 69.27 Let them not come into thy Righteousness that is be partakers of it So Psal. 59.11 not enter into my rest that is partake of it So the Servant entereth into his Lords joy ut Possessor sit gaudii non tantum Spectator However it noteth the highest and fullest participation they enter into the blessed state of eternal joy and it abideth for ever with them in a full constant uninterrupted joy VVe shall have as much as we can hold and we shall hold more than now we do 1. VSE It informeth us that 't is good to be Christs Servants and to be faithful in his work See how ready the Lord is to reward our little sorry service Come and receive the fruit of my bounty and the reward of your fidelity VVho would not serve such a Master 2. Consider it This doth make up all the shame and disgrace that can be in our Trials VVe have enough in hand for all the pains and shame that we suffer for his service the inward peace that we have and the sense of his Approbation But our great Reward when we and he meet together should strike all discouragements dead and be enough to allay all the sorrows of this life and the censures of men 3. To quicken us to Diligence let us often think of this VVhen God intended to give Canaan to Abraham he biddeth him walk through the Land and view it Gen. 13.17 He hath promised to give the joys of Heaven to us we should often consider it Then encouragement is no encouragement if it be not regarded Lastly The same words are used to both alike the second Servant is approved his Faithfulness commended and rewarded as well as the first Servant Doct. Whether our Talents be few or many yet if we be but sincere we shall be put into everlasting Happiness The Essential Happiness of the Saints is the same though the Degrees differ ten Cities and five Cities in Luke 1. They may be alike in Fidelity though a difference in opportunity Their Industry will be alike Though their Gifts and opportunities be not alike their Zeal to God and Love to Souls will be alike 2. The Grounds of Essential Happiness are the same to all 1. They have the same Redeemer and Mediator Exod. 30.15 If they had a better Christ another Mediator to ransome their Souls they might expect another Happiness but all is brought about by the same Redeemer Jesus Christ theirs and ours 1 Cor. 1.2 by his Mediation Sacrifice and meritorious Righteousness 2. The same Covenant which is the Common Charter of the Saints Act. 2.39 The Promise is to you and to your Chilaren even as many as the Lord our God shall call A Covenant which offereth the same Benefits and requireth the same Duties The same Benefits Pardon and Life Pardon Rom. 4.23 24. Now it was not written for his sake alone that it was imputed to him but for us also to whom it shall be imputed if we believe on him that raised up Jesus Christ from the dead Life is the common portion of all the Saints 1 Tim. 4.8 Henceforth there is laid up for me a Crown of Righteousness and not for me only but for all those that love his appearing It requireth the same Duties of all the Saints and they have the same Rule to walk by Gal. 6.16 This same Gospel is the power of God unto the Salvation of every one that believeth Rom. 1.16 Well then if all have no other Charter from God to shew for Pardon and Life and all are bound to the same Duties surely all shall have the same Happiness 3. The same Spirit to be Christs Agent to sanctifie and to prepare them for this Glory He is at work in all the Saints 1 Cor. 12.4 There are diversities of gifts but the same Spirit 2 Cor. 4.13 We having the same Spirit of faith This is considerable because the Spirit doth form us for this very thing that is prepare us for this very Estate If all have the same Heavenly Principle all shall have the same Heavenly Happiness We have the same almighty power within to destroy sin to raise our dead and earthly Hearts to God to keep in us the same love to him and prepare us for this blessed Estate 4. The same Mercy of the same God distributeth the Reward The main grounds of the expectation of the best are the Mercy of God and the Merits of Christ and we have the same mercy to trust unto Rom. 10.12 For the same Lord over all is rich unto all that call upon him As rich in mercy to you as to others to pardon your failings to wash off your stains and finally to receive you into his blessed presence They look for Mercy and we look for the same Mercy Jude 21. All that keep themselves in the love of God may do so 3. The things which are absolutely requisite to this Essential Happiness are the same As the Vision and fruition of the same God 1 Cor. 13.12 with Joh. 17.24 All that believe in me through their word they have the same Place Heaven the same State the same Company they all make one Family Eph. 3.15 Now some are in Heaven and some on Earth but then they shall all make one heavenly Society called the City of God Heb. 12.22 23. They shall all sit down with Abraham Isaac and Jacob They have the same work which is to love and laud God for evermore 1. VSE To perswade us to be contented with the meanest Estate till Gods Providence call us to an higher Every one must glorifie God in the place where he hath set him As in a Quire of Voices 't is not who sings the Base or who the Treble
but who well discharges his own part Base or Treble So in our account 't is not what part we have acted so much as how we have acted it whether glorified God in the work which he hath given us to do Joh. 17.4 If thou hast doubled thy Talents though but two Christ will welcome thee into the joy of thy Lord. 'T is not who hath undergone the greatest bodily labour in Religion or pass'd the severest Sufferings or gone through the eminentest Offices and Employments but who hath most honoured God in his place got most holiness in his Heart been most humble and contented with his Condition VSE 2. Is for the Encouragement of poor weak Christians who have the Essentials of Godliness tho' they be weak and have not attained to the Eminency of many others These should not be dismayed there are persons of all sizes and several degrees in Heaven and they are all possessed with the same common happiness 2 Pet. 1.2 To them that have obtained like precious faith with us Mean Believers in some sense have like precious faith with an Apostle as to the great ends of the Covenant the same Jewel complectitur Puerulus complectitur Gigas one holds with a strong the other with a trembling hand the Jewel is of the same value The same Sacrifice for sin we all depend upon the infinite mercies of the same God the same Phisician of Souls hath us in cure who hath cured all others the same Captain that hath saved others who are more eminent is conducting us to Salvation and is preparing us for the same Estate which they hope to enjoy They have no greater nor better High-priest and Mediatour with God than we have they are going to the same place that we are and we that they are only they have gotten the start a great way before us But whilest we strive to overtake them and make as much haste as we can though we bewail our imperfections yet we should not lose the comfort of our sincerity Doct. II. Though the essential Happiness of the Saints be the same yet there are degrees in Glory Luk. 19.16 17 18 19. We read there of having authority over ten Cities and five Cities More is required of the first Servant and more is given him and more is required of the first Servant than the second as we expect an Horse-man should come sooner than a Foot-man But more particularly to prove that there are degrees of Glory First From Scripture 2 Cor. 9.6 He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap bountifully As there is a difference in the kind of the Crop according to the kind of the seed Gal. 6.6 7. so according to the degree some do well others do better so some fare well others fare better are more bountifully rewarded For God will deal more liberally with them who shall accordingly with greater fidelity acquit themselves in well-doing There is a Proportion observed Again the common happiness of the Saints is To shine as the Stars Mat. 13. and Dan. 12.3 yet the Apostle telleth us that one star differeth from another in glory so shall it be in the resurrection from the dead 1 Cor. 15.41 namely that their Glory shall be according to their inequality in Zeal Service and Faithfulness to God Another place shall be that 1 Cor. 3.8 Every man shall receive his own reward according to his own labour that is according to the degree for he speaketh there of degrees of serviceableness in the Church Every man hath a labour of his own that is such a measure and degree of service appropriately his and so by consequence hath his own reward somewhat which doth exactly answer his labour Some have thought no That the Saints in Heaven their Reward is exactly equal It 's true all shall have enough but some more than others So Eph. 6.8 Whatsoever good thing any man doth the same shall he receive of the Lord whether he be bond or free that is shall be punctually and particularly considered by God for it he shall receive the same not for kind but quantity and proportion They shall have in their Reward a particular and appropriate consideration a Bondman a Bondmans Reward a Freeman a Freemans Reward every degree of goodness shall be considered by God so there seemeth to be a distinction between a Prophets Reward and a righteous mans Reward and a Disciples Reward Mat. 10.41 42. Add that concerning Zebedee's Children Mat. 20.21 22. she cometh to Christ and prayeth that her two Sons might sit one at his right hand and the other at his left in his Kingdom Christ doth not deny but that something there is which may be signified by his right hand and his left yea rather asserts it for he saith It shall be given to those for whom it is prepared of my Father There are some chiefest and highest places of Glory and Preferment in his Kingdom and he hath prepared these places for persons of the greatest worth and eminency in his service for these the greatest Honours of the World to come are reserved Reasons of the Point 1. From the Nature of that Glory and Blessedness we expect It standeth in Communion with God and Conformity to him or the Vision and full fruition of God Psal. 17.15 1 Joh. 3.2 Now the more holy the more suited to this happiness and therefore have larger measures of it Mat. 5.8 Blessed are the pure in heart for they shall see God Heb. 12.14 Without holiness no man shall see the Lord. We behold his face in righteousness Now we are more capacitated Vessels of a larger bore 'T is unreasonable to imagine that clarified Souls have no more fruition of God than those that only have Grace enough to make an hard shift to get to Heaven Sicut se habet simpliciter ad simpliciter ita magis ad magis Holiness singly fits to see God and without it we cannot see him So a little Holiness fits us to take in a little of God the more Holiness the more of God 2. From the pleasure God taketh in his own Image So much of the Image of God as his Creature hath so far more amiable in the sight of God The Lord delighteth in the Vpright Prov. 11.20 If God delighteth in them he delighteth more in one that is more holy and upright Thus from God Holiness we may argue he doth not delight in the impure Psal. 5.4 Thou art not a God that hast pleasure in wickedness He cannot so fully delight in the less pure Psal. 18.25 26. With the upright man thou wilt shew thy self upright with the pure thou wilt shew thy self pure 3. From the Justice of God and the Quality of that Happiness which we expect Though it be an act of free Grace and bounty in God to bestow it on us yet 't is a Reward and Reward is considerable with respect to the work The Reward is not of Merit but Grace but
Negligence in God's Service To undeceive you First Take these general Considerations 1. That Carnal Men are ill versed in the Art of excusing Evil when they have a right Principle to go upon and that which they think maketh for them usually maketh against them Solomon telleth us Prov. 26.9 That a Parable in a Fool 's Mouth is like a Thorn in the Hand of a Drunkard The Thorn was their Instrument of Sewing as the Needle with us Now a Drunkard woundeth and goreth himself because of his uneven Touch when his Spirits are disturbed with excess of Drink Do but observe how contrarily and perversely wicked Men will reason and what Inferences and Conclusions they will draw from those very Principles the Godly make a good use of As in 1 Cor. 15.32 Let us eat and drink for to Morrow we shall die Now compare this with 1 Cor. 7.29 30. But this I say Brethren the Time is short it remaineth that both they that have Wives be as though they had none and they that weep as though they wept not and they that rejoyce as though they rejoyced not and they that buy as though they possessed not and they that use the World as not abusing it For the Fashion of this World passeth away 2 Kings 6.33 And while he yet talked with them behold the Messenger came down unto him and he said Behold this Evil is of the Lord why should I wait for the Lord any longer Compare this with 1 Sam. 3.18 And Samuel told him every whit and hid nothing from him and he said It is the Lord let him do what seemeth him good So Haggai 1.2 Thus speaketh the Lord of Hosts The People say the Time is not come the Time that the Lord's House should be built Compare this Scripture with 2 Sam. 7.2 And the King said unto Nathan the Prophet See now I dwell in an House of Cedar but the Ark of God dwelleth within Curtains When David dwelt in a stately House his Heart was set upon building an House for the Lord. So Rom. 2.4 Or despisest thou the Riches of his Goodness and Forbearance and Long-suffering not knowing that the Goodness of God leadeth thee to Repentance with Titus 2.11 12. For the Grace of God that bringeth Salvation hath appeared to all Men teaching us that denying Vngodliness and worldly Lusts we should live Soberly Righteously and Godly in this present World Jude 4. Vngodly Men turning the Grace of God into Lasciviousness 2. Sometimes Carnal Men pretend certain Causes and Excuses when their Conscience knoweth 't is otherwise and then the things alledged are not the real Opinions and inward Sentiments of their own Minds but something said or taken up to justifie their Sloath. 1 Cor. 6.9 Know ye not that the Vnrighteous shall not inherit the Kingdom of God Be not deceived neither Fornicators nor Idolators nor Adulterers nor Esseminate nor Abusers of themselves with Mankind c. As Hopes of Impunity though they live a Godless and sinful Course of Life If they were serious Conscience would tell them Men may be deceived with these things but God cannot Ye may stifle Conscience for a while with these Allegations but it will speak and then these sorry Fig-leaves will not serve the turn to hide your Nakedness 3. Sometimes these Excuses are the Fruit of Blindness Sottishness Ignorance and Infatuation and the Sluggard hath an high Conceit of his own Allegations Prov. 26.16 The Sluggard is wiser in his own Conceit than seven Men that can render a Reason He thinketh others are mopish giddy and crack-brain'd People that make more ado with Religion than needeth are too nice and scrupulous take it to be good Prudence to keep out of harms way His very foolish Thoughts he thinketh are wise Reasons that Religion is a merry thing Prov. 15.19 The way of a sloathful Man is a Hedge of Thorns but the way of the righteous Man is made plain He imagineth Difficulties and intolerable Hardships in a course of Goodliness 'T is our Cowardise and Pusillanimous Ignorance maketh the Ways of God seem hard All things are comfortable plain and easie to the pure and upright Heart Thus he bloweth hot and cold speaketh contrary things according as he looketh upon them with a sleight or pusillanimous Heart 4. Excuses argue an ill Spirit and an unwilling Heart When they should do something for God there is something still in the way some Danger or some Difficulty which they are loath to encounter withal Prov. 26.13 The sloathful Man saith There is a Lyon in the way They are fruits of the Quarrel between Conviction and Corruption and are usually found in us when we first begin to understand the way of the Lord but are loath to come up to the Terms Certainly 't is better be doing than excusing Doing is safe but Excuses are but a Patch upon a sore Place If we have done a Fault 't is better confess and seek a Pardon than to excuse and extenuate 5. Consider the Invalidity of all things that are usually alledged by Sinners And to help you consider 1. Nothing can be pleaded as Reason which God's Word disproveth The Scriptures were purposely penned to refute the vain Sophisms that are in the Hearts of Men. Hâ—b 4.12 To divide between Soul and Spirit Joynts and Marrow and to discern the Thoughts and Intents of the Heart To discover the Affections of a sensual Heart how ever pailiated with the Pretences of a crafty Understanding to hide the Evil from themselves and others You must not lift up your private Conceits against the Wisdom of God 2. Nothing can be pleaded as Reason which your Consciences are not satisfied with as Reason That is the Reason there are so many Appeals to Conscience in Scripture Do not your Consciences tell you you ought to be better to mind God more That if these things be true 2 Pet. 3.11 That all these things shall be dissolved what manner of Persons ought we to be in all holy Conversation and Godliness 3. Nothing can be pleaded by way of Excuse which reflects upon God as if he had made an hard Law We are apt to plead so The way of the Lord is not equal The Woman thou gavest me she gave me and I did eat Will you excuse your Idleness and sin by the Severity of your Master and cast your Brat at his Doors 4. There can be no Excuse for a total Omission of necessary Duties In a partial Omission the Law it self alloweth a Dispensation as in case of Sickness we are taken off from some Work which God requireth at other times But some things are indispensibly required John 3.5 Except a Man be born of Water and the Spirit he cannot enter into the Kingdom of God Heb. 12.14 Without Holiness no Man shall see the Lord. Here is Necessitas precepti medii 5. You should harden your selves with no Excuse or Reason but what you dare plead when you stand before the Bar of Christ
observe God in his various works in and by them And indeed nothing was such a means to convince him of his dependance upon God as this labour of dressing and keeping the Garden which God put him into for he could produce no new Plant but only manure and cherish those which God had planted there already and all his keeping and planting was nothing without Dews and Showers and Influence from Heaven and the continual interposing of Gods Providence And still in every Calling he that is sedulous in it seeth more need of Gods concurrence than those that are idle for those that have done their utmost by experience find that the success of all their endeavours dependeth upon His Power and Goodness or the effect followeth not I am sure it holdeth good in the work of Grace none are so practically convinced of the necessity of Divine Assistance as they that do their utmost for they see plainly all will not do if God with-hold his Blessing and their often disappointments when they lean upon their own strength teacheth them this lesson that all is of God Secondly That this Increase must be understood of the same Talent not in another kind It holdeth not that he that useth the Talent in one kind shall thrive in another for what a man soweth that shall he reap No the meaning is the thing used is still increased 'T is not intended that by imploying his Talent in Riches he should increase in Learning that by improving his Learning he should grow in strength and beauty of Body no it holdeth good in eodem genere in the same kind Use common helps well and you increase as far as common helps will carry you use Moral Vertue well and you increase in moral vertue use that measure of saving Grace you have well and you shall have a great measure given you by God set a-work thy Knowledge Faith Zeal and Love and all these graces will increase in you Wait on the Lord and be of good courage and he shall strengthen thy heart Psal. 46.14 and Psal. 31.24 and Isa. 58.13 14. If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight the holy of the Lord honourable and shalt honour him not doing thine own wayes nor finding thine own pleasure nor speaking thine own words then shalt thou delight thy self in the Lord and I will cause thee to ride upon the high places of the Earth and feed thee with the heritage of Jacob thy Fathers for the mouth of the Lord hath spoken it So Psal. 91.1 He that dwelleth in the secret places of the most high shall abide under the shadow of the Almighty God that Punisheth sin with sin doth reward Grace with Grace they that abuse the light of Nature are given up to a reprobate sense they that improve the Grace they have shall have more every act maketh an increase of the habit and whosoever imployeth that spiritual Wealth that he hath shall have an addition from God be more strong in Faith and Love and more rich in Knowledge Object But may not we enlarge this a little further Arminius gathereth from hence that the works of the unregenerate done by the meer strength of nature are so accepted with God that by them he is moved and induced to give them supernatural Grace And many others that will not speak so grosly think that if we improve the gifts of Nature we shall have common Grace and if we improve common Grace we shall have special and saving Grace And ought we not and can we not use these common Gifts and Graces to this end and purpose that we may obtain Conversion and Faith in Christ such as the use of Reason the freeing of the mind from bruitish Passions and Affections good Education the Examples of others the powerful Preaching of the Gospel and common Illumination and the Knowledge of the Truth gained thereby Answ. 1. Those that have Common Grace ought and are bound to use it for the obtaining of more Grace there is no doubt of that for therefore they are accused that They have ears and hear not eyes and see not and God findeth fault with his People That they will not frame their doings to turn to the Lord Hosea 5.4 So much as put themselves in a posture they are threatned That it shall be more tolerable for Sodom and Gomorrah than for them And that the Ninevites shall rise in Judgment against them and Condemn them They are reproved for Being idle and sloathful Servants and hiding their Talents in a Napkin Certainly they that are lifted up to Heaven in Ordinances that receive so much Grace from God and yet turn it into Wantonness and do not Know nor Worship nor Seek after God they aggravate their own Condemnation their destruction is of themselves they shut themselves out of the Kingdom of God reject the Counsels of God against themselves In short they put away the Word of God from them and judge themselves unworthy of Eternal Life The Scripture every where speaketh at this rate concerning the Folly and Negligence of men 2. But if it be asked Whether they that have received Common Grace not only ought but also can use it for the acquiring and getting the special Grace of Conversion This Question concerneth the manner how the Will of God and the will of man meet together in the work of Conversion And here we must use great care in Answering to avoid Inconveniencies on all hands certainly merit they cannot neither de congruo nor de condigno nor by any Covenant oblige God to give them the Grace of Regeneration neither can Christ be said to have acquired and purchased this Grace for them to whom he is not given as a Mediator nor by any Promise is God bound to give us Grace for the good use of our natural abilities No the distribution of Converting Grace is not Promised or bound to any works of Righteousness that we have or can do but is reserved and referred to the free disposition good will and Pleasure of God Rom. 9.16 Not of him that willeth nor of him that runneth but of God that sheweth mercy So Tit. 3.5 Not by works of Righteousness which we have done but according to his mercy he saved us The first Grace is given by God as a soveraign Lord according to the Counsel of his own Will But since the Question is propounded Whether a man can by common Grace obtain special The Answer must be prudent and cautelous that of the one side we may not prejudice the Truth nor of the other side give Scandal and Offence to the weak For 1. If you answer That an unregenerate man may by the use of common Grace acquire and obtain the special Grace of Regeneration and that the whole business lies in the good use of his Will you seem to dash upon the eternal Purpose and Decrees of God by which he hath determined
that his Labour may answer his great Work and Trust and his Rest may not infringe his Labour but help it Our first Care should be of Labour for Man in this World is born to labour Here is not the Place of his Rest and Recompence but of his Exercise and Tryal Rest is but for Labour therefore doth he rest that he may be refreshed for his Labour Six dayes are given in the Law to labour but One to rest and that Rest is not Carnal but Holy and to be improved for our main Duties Adam in Innocency was not made for Idleness Moses telleth us That God put him into the Garden to dress it That Happiness we partook of then was consistent enough with our Work He that looketh upon the Beauty of the Sun may easily collect that God lighted not such a bright Torch for Man to sleep by or to pass over his dayes in Ease and Idleness The Law that was given Man to labour remained after Sin yea Sin brought Grievousness and Burthen to it So what was a Law before is turned into a Punishment now For God told Adam That in the Sweat of his Brow he should eat his Bread In the whole course of Nature nothing is idle the Sun and Stars do perpetually move and roll up and down the Earth bringeth forth Fruit the Seas have their Ebbings and Flowings and the Rivers their Courses the Angels are described with Wings as ready to fulfill God's Commandment and run to do his Pleasure 'T were an unworthy thing among so many Examples and Patterns of Diligence for Man alone to be idle In the least Creatures God hath taught us as by the Ant or Pismire Prov. 6.6 Go to the Ant thou Sluggard Now as all Men must labour so chiefly a Christian. The Scripture compareth our Life to a Journey which is a constant Motion till it be accomplished to Threshing which is the painfullest Part of Husbandry yea to a Warfare when the Enemy is at Hand ready to fight We are alwayes to Watch and Pray If our Enemy did not alarum us yet our Master will call us to an Account for what we have done And consider the danger of Negligence It befalleth to the Idle and Negligent as those that came after the Camp in the Wilderness Amaleck smote the Weak and the Feeble in the Rear Yea God himself will be angry with us The idle and sloathful Servant is cast into utter Darkness the Foolish Virgins are shut out If God by his Prophets curseth them whom he imployeth to execute his Judgments Cursed is he that doth the Work of the Lord negligently what will become of them that are negligent in working out their own Salvation Horses grow resty if they be not used and impatient of a Burden So all goes to wrack in the Soul if we are idle We should profit when we look on the Field of the Sluggard Prov. 23.30 31 34. So will my Soul be if I let it alone Oh then shake off your Sloath be not alwayes resolving never beginning the Heavenly Course Nothing can be gotten nothing kept nothing to be enjoyed without Industry The Saints in Heaven are not idle but are alwayes lauding and praising and glorifying of God for evermore SERMON XVII MATTH XXV v. 30. And cast ye the unprofitable Servant into utter Darkness there shall be weeping and gnashing of Teeth IN these words is the positive Part of the Sentence the Master doth not only take away the Talent but condemneth him to Eternal Torments In them take notice 1. Of the Reason of the Punishment and then 2. The Punishment it self 1. The Reason of the Punishment is represented in the Notion and Character by which the Party sentenced is expressed The unprofitable Servant The word Vnprofitable is sometimes used in a larger and sometimes in a stricter Sense In a larger Sense 't is used for him that deserveth no Reward so 't is said Luk. 17.10 We are unprofitable Servants Sometimes more strictly and properly for the Idle and the Negligent for them that do not their Duty and make no Improvement of their Gifts So 't is taken here and in many other Places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cast ye the unprofitable Servant 2. The Punishment its self is represented by two Notions First 'T is dismal Cast him into utter Darkness Secondly 'T is doleful There shall be weeping and gnashing of Teeth 1. Dismal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 'T is Doleful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes Hell is expressed by one of these Notions as Matth. 13.42 He will cast the Tares into a Furnace of Fire there shall be weeping and gnashing of Teeth So Matth. 24.51 He shall cut him asunder and appoint him his Portion with Hypocrites where shall be weeping and gnashing of Teeth 'T is notable that is the Punishment of the Luxurious Servant that did eat and drink with the Drunken and beat his Fellow-Servants and here the Vnprofitable Servant is threatned with the same though he was not riotous but negligent Sometimes by both together as Matth. 8.11 12. The Children of the Kingdom shall be cast into utter Darkness there shall be weeping and gnashing of Teeth And Matth. 22.13 Take him away and cast him into utter Darkness there shall be weeping and gnashing of Teeth Now let us First consider the Punishment as 't is dismal Cast him into utter Darkness There are two Terms to be explained Darkness and Vtter Darkness 1. Darkness Heaven is set forth by Light and Hell by Darkness The Inheritance of the Saints is called an Inheritance in Light Col. 1.12 because that is an Estate full of Knowledge for there we see God face to face 1 Cor. 13.12 an Estate full of Joy and Comfort Psal. 16.11 an Estate full of Brightness and Glory Dan. 12.3 They shall shine as the Brightness of the Firmament and as the Stars for ever and ever Matth. 13.43 The Righteous shall shine as the Sun in the Kingdom of Heaven How base soever the Children of God appear in this World in the World to come they shall be wonderful Glorious Now the opposite State of this is set forth by Darkness as the fallen Angels are said to be held in Chains of Darkness 2 Pet. 2.4 or as Jude hath it in Chains under Darkness Jude 6. Hell is compared to a Prison or Dungeon 1 Pet. 3.19 So Christ speaketh of Hell as the Prison wherein damned Spirits are held in a wretched and comfortless Estate in a State most remote from Joy and Blessedness 2. 'T is called utter Darkness either because their Prisons or Dungeons were out of the City as appeareth Act. 12.10 or because they shall be shut from the Feast or Rooms of Entertainment Their Feasts were usually kept by Night Suppers and not Dinners and then celebrated with a great many Lamps and Candles or Torches Now those that were not only shut out from those Rooms of Entertainment but cast into Dungeons were left in a comfortless Condition That 't
Net or Toyl that roar and foam They will curse God that created and sentenced them to this Death his Power by which they are continually tormented his Wisdom by which he governeth the World his Goodness that to them is turned into Fury his Sons Death and Blood which hath profited so many and they have no Benefit by it Secondly Against the Saints They hated them and have an Envy at all the Felicity that betideth them in this World Psal. 37.12 The Wicked plotteth against the Just and gnasheth at him with his Teeth So Psal. 112.10 The Horn of the Righteous shall be exalted with Honour The Wicked shall see it and be grieved he shall gnash with his Teeth and melt away The Godly are their opposite Party then their Blessedness shall be so great that they shall envy their Happiness when they see the Godly in good Case and themselves miserable At the great Day the Wicked shall see the Believers Joy to the Increase of their own Sorrow Thirdly Against Themselves Their own Hearts shall reproach them Hos. 13.9 Thou hast destroyed thy self They shall rave and vex at their own past Folly past Neglects and past abuse of Grace and past refusal of that Happiness which others enjoy when they find their own Delights salted with the present Curse Little Comfort and Satisfaction shall they have when they remember they came thither to avoid the Tediousness of a few blessed Duties VSE Is to shame us that we make no more Preparation to escape this dreadful Estate or in the Language of the Holy Ghost that we do not Flee from Wrath to come No Motion can be earnest and speedy enough There are two things that are very great Wonders 1. That any Man should reject the Christian Faith so clearly promised in the Predictions of the Prophets before it was revealed and confirm'd with such a number of Miracles when it was first set a foot received among the Nations by so universal a Consent in the learned Part of the World notwithstanding the Meanness of the Instruments imployed in it and perpetuated to us throughout so many Successions of Ages who have had experience of the Truth of it And yet still we have cause to complain Isa. 53.1 Lord who hath believed our Report Some cannot out-see Time and look beyond the Grave 1 Pet. 1.9 He that lacketh these things is blind and cannot see afar off And 2 Pet. 3.3 There shall come in the latter times Scoffers and Mockers walking after their own Lusts Many dare not question the Precepts of Christianity because of their usefulness to humane Society and reasonable Nature they doubt of the Recompences and yet have a secret fear of them and seek to smother it by their Incredulity and unbelief But alas 't will not do They scoff at others as simple and credulous none so credulous as the Atheist there is a thousand to one against him At least if it prove true in what a case are they 'T will do them no hurt to venture upon probabilities 'till further assurance What assurance would you have Luk. 16.30 31. You have Moses and the Prophets if you believe not them neither will you be perswaded if one came from the dead Will you give Laws to Heaven God is not bound to make a Sun for them to see that wilfully shut their eyes Yet that way what assurance would you have to prove this is no Phantasm Doth God need a Lye to perswade you to your Duty But 2. The greater Miracle is that any should embrace the Christian Faith and yet live sinfully and carelesly that they should believe as Christians and yet live as Atheists You cannot drive a dull Ass into the fire that is kindled before him Prov. 1.17 Surely in vain is the net spread in the sight of any Bird How can men believe eternal Torments and yet with so much boldness and easiness run into the sins that do deserve them Many times not compelled by any terrour nor asked or invited by any Temptation but of their own accord tempt themselves and seek out occasions of sinning On the other side can a man believe Heaven and do nothing for it if we know that it will not be lost labour there is all the reason we should not grudge at it 1 Cor. 15.58 Be stedfast and unmoveable alwayes abounding in the work of the Lord for asmuch as ye know that your labour shall not be in vain in the Lord Now there are three Causes of this 1. Vnbelief 2. Inconsideration 3. Want of close Application 1. Want of a sound Belief Most mens Faith is but pretended as appeareth by the Effects 1. By our proneness to Sin If God did govern the world by Sense and not by Faith we should be other manner of persons than we are in all Holiness and Godliness of Conversation If we were sure and certain that for every Law we break or for every one whom we deceive and slander we should hold our hands in scalding Lead for half an hour how afraid would men be to commit any Offence Who would tast meat if he knew there were present Death in it yea that it would cost him bitter gripes and torments How cautious are men of their Diet that are prone to the Stone or Gout or Chollick where 't is but probable the things we take will do us any hurt We know certainly that The wages of sin is Death yet how little are we concerned at sin 2. By our backwardness to good Works Sins of Omission will damn as well as sins of Commission small as well as great It is not said Ye have robbed but Ye have not fed Ye have not cloathed not Ye have Blasphemed but Ye have not invoked the Name of God not done hurt but done no good And cast the unprofitable Servant c. 3. By our weakness in Temptations and Conflicts We cannot deny a carnal Pleasure yet we are told Rom. 8.13 If ye live after the flesh ye shall die Nor withstand a carnal Fear yet we are told Matth. 10.28 Fear not him that can kill the Body but fear him that can cast both Body and Soul into Hell But shrink at the least pains of Duty when we are told on the one hand 1 Cor. 15.58 That our labour shall not be in vain in the Lord On the other side Rev. 21.8 That the fearful and unbelieving shall have their part in the Lake which burneth with Fire and Brimstone which is the second death On the other side that 't is the most irrational thing to go to Hell to save our selves the labour of Obedience The whole world promised for a reward cannot induce us to enter into a fiery Furnace for half an hour If one much desiring sleep which is Chrysostome's supposition should be told that if he once nodded he should endure ten years torment would he venture 4. By our carelesness in the matters of our Peace If we were in danger of Death every moment we
Believers is Holiness Therefore if his Judgment be right by producing this Fruit and Effect it must be justified A Judge is to proceed Secundum regulas Juris allegata probata as to the partyes judged And because in the day of Judgment the Covenant of Grace hath the force of a Law therefore it belongeth to Christ as a Judge to see we have fulfilled the Condition of it which is Faith And that our Faith is true is proved by Works When we are first pressed with Sin because the Promise of Justification or Remission of Sin requireth Faith it must be embraced by Faith and taken hold of by Faith our Faith must pitch upon it draw Comfort from it even before good Works are done by us But because the next Accusation will presently arise as if our Faith were not true we must be justified from this Accusation by good Works Not be contented with one or two good Works but abounding in all that thus we may be justified more and more and approved by our Judge 4. That Faith is implyed in all the Works mentioned is evident 1. From Christ's scope The Manner of judging those in the Visible Church is intended And 2. The Expression sheweth it for 't is Christ they respected in his Members Now it requireth Faith to see Christ in a poor Beggar or Prisoner to love Christ in them above our worldly Goods and Actually to part with them for Christ's sake Self-denyal is the Fruit of Faith 'T is not meerly the Relieving of the Poor but the doing of it as in and to Christ. 3. There is a near link between Faith and Works Faith is not sound and perfect unless it produce these Works and these Works are not acceptable unless they were the VVorks of Faith and done in Faith II. The Second Doubt is Whether the good Works of the Faithful shall be only mentioned and not the Evil I Answer So some would collect from this Scheme and Draught set down by Christ 'T is a Probleme disputed with Probabilities on both sides by good Men. Some reason from the terms by which Pardon is expressed As by the Blotting out of Sin Remembring Transgressions no more Cast into the depths of the Sea 'T is like God will cover them because repented of and forgiven in the World On the other side they urge The exact Reckoning Rev. 20.11 The general Particles 2 Cor. 5.10 and â—ccles 12.13 And that for every Idle word that men shall speak they shall give an Account thereof in the day of Judgment Matth. 12.36 I would not interpose I cannot say absolutely that their Sins shall not be mentioned at all for Acts 3.19 't is said Repent â—e therefore and be converted that your sins may be blotted out when the times of Refreshing shall come from the presence of the Lord. Certainly not to their Trouble and Confusion Possibly not particularly These Scriptures are not cogent to prove they shall For it may be meant distributively All the Evil of the Wicked and the Good of the Godly Howevever these Scriptures should breed an Awe in our Hearts III. A Third Doubt is That only Works of Mercy and Charity rather than Piety are mentioned by our Lord and Saviour I Answer 1. 'T is clear that the Special is put for the General and an Act of Self-denying Obeaâ—nce is put for all the rest In other Places a more general Expression is put as Matth. 16.27 For the Son of Man shall come in the Glory of his Father with his Angels and thâ—n hâ— shall reâ—ard every Man according to his Works And 2 Cor. 5.10 For we must all appear before the Judgment-Seat of Christ that every one may receive the things done in his Body according to that he hath done whether it be good or bad And Rev. 20.12 And I say the Dead small and great stand before God and the Books â—ere opâ—ned and another Book was opened which is the Book of Life And the Dead were judged out of those things which were written in the Books according to their Works And therefore Acts of Mercy are not intended to be cryed up alone as separate from all other Acts of Piety and Charity to God and Men yea all Acts of Charity for which we are accountable unto God are not mentioned Comforting the Afflicted Reproving the Faulty Instructing the Weak Counselling the Erring Praying for others Therefore under these Works of Charity all the Fruits of Faith are understood and the real gracious Constitution of the Heart that must produce them 1 Cor. 13.3 And though I bestow all my Goods to feed the Poor and though I give my Body to be burned and have not Charity it profiteth me not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Christ doth not express that so plainly because he would shew that this Judgment shall proceed according to what is visible and sensible 2. Christ singled out Works of Mercy for the Evidence because the Jews had been more exact and diligent in the observing the Ceremonies of External Worship but negligent of these things Therefore doth God so often by the Prophets tell them of Mercy above Sacrifices Hosea 6.6 For I desired Mercy and not Sacrifice and the Knowledge of God more than burnt Offerings And Mercy above Fasting Isa. 58 6 7. These are Duties never out of Season and including a real Benefit to Mankind God preferreth them before External Rites of Worship 3. These are most evident and sensible Discoveries and so fitted to be produced as Fruits of Faith There is a Demonstration of the Soundness of it A signis notioribus These are most conspicuous and so fittest to justifie Believers before all the World who reckon Good and Evil most by the Bodily Life Therefore doth Christ instance in Acts of Bodily rather than Spiritual Charity Not in Reproving Converting Counselling but in Feeding and Cloathing 4. These are Acts wherein we do exercise Faith and Self-denyal In imparting Spiritual Gifts to others we lose nothing our selves as our Candle loseth nothing by communicating Light to another Christ would have us venture something on our Heavenly Hopes and not please our selves with a Religion that costs us nothing and puts us to no Charges Alms is an expensive Duty here is something parted with and that upon Reasons of Faith Eccles. 11.1 Cast thy Bread upon the Waters for thou shalt find it after many Dayes Prov. 19.17 He that hath pity upon the Poor lendeth unto the Lord and that which he giveth them will he pay it again 5. Christ would hereby represent the Excellency of Charity and commend it to the Covetous niggardly World 'T is the Duty wherein we do very much resemble God and Christ And all his Followers should be like him These are all Works of God To Feed the Hungry Cloath the Naked Visit the Sick we imitate him in this are Instruments of his Providence Mercy is a very lovely thing an imitation of the Divine Nature Our Lord told us Act. 20.35
them that are troubled rest c. This with respect to Christ's Merit and the Qualification of the Parties 3. The Third Righteousness is in Performance of his Promises For though his Promise be free yet if it be once made Justice doth require it and God is not free but bound to perform it Now in these two latter Respects are they capable 3. They are Signs and Tokens of their being approved and accepted with God according to the Gospel-Covenant Christ as God's Steward cometh to distribute the appointed Reward to the Heirs of Glory This is the Evidence he is to proceed by When the destroying Angel was sent to destroy the First-born of the Aegyptians he was to take notice of the Sign of Sprinkling of Blood on the Door-Posts Exod. 12. Not that that Blood deserved but it signified that there dwelt Israelites 4. They are Measures according to the Degrees of Grace and our abounding in the Work of the Lord 2 Cor. 9.6 He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap also bountifully The Reward is more full or sparing according to what we have done or suffered for God VSE To set us right in the Doctrine of Grace and Works we have to do with three Parties 1. The Pharisaical Legalist 2. The Carnal-Gospeller and 3. The Broken-hearted and serious Christian. 1. The Legalist that trusts in himself that he is Righteous and hopeth to be accepted with God for his Works sake Trusting in Works is very natural and very dangerous 'T is very Natural because of the Law written upon our Hearts We all come into the World with a sense of a Duty-Covenant and because every one would be sufficient to his own Happiness an unhumbled Soul is apt to give more to Duty and Personal Righteousness than to Christ Rom. 10.3 For they being ignorant of God's Righteousness and going about to establish their own Righteousness have not submitted themselves unto the Righteousness of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A russet ragged Coat of his own pleaseth a Proud Man better than a silken Coat that is borrowed 'T is dangerous for 't is contrary to all the Declarations of God Eph. 2.9 By Grace ye are saved not of Works lest any man should boast The whole Progress of Salvation from its first Step in Regeneration till its final and last Period in Glorification doth intirely flow from God's Grace and not from our Works The securing the Interest of free Grace in our Salvation is a thing the Spirit of God is very careful of in the Scriptures the Glory of Grace being that which God mainly aimeth at Eph. 1.6 and a thing which we do naturally incline to intrench upon and to rob him of in whole or in part It crosseth the great End which God aimed at in contriving of Man's Salvation which was that all ground of glorying should be taken away from Man as being in the meanest or least respect a Saviour to himself and that all the Glory might be ascribed compleatly to God in Christ 1 Cor. 1.29 30 31. Christ spake a Parable against those that trusted in themselves that they were righteous Luk. 18.9 Two men went up into the Temple to pray the one a Pharisee the other a Publican The one cometh Appealing to Justice The Pharisee stood and prayed thus with himself God I thank thee that I am not as other men are Extortioners Vnjust c. I fast twice in the Week I give Tythes of all that I possess The other cometh crying out Grace The Publican standing a far off â—ould not lift up so much as his eyes unto Heaven but smote upon his Breast saying God be merciful to me a Sinner The Sinner is justified not the Worker In short to prevent all Mistakes First Our Works whatever they are either Works of Love to God or Man and the good use of External Means or Common Grace are not the moving Cause or Inducement to incline God to give us Christ or the Grace of Faith or Work of Conversion before others but this is the meer work of Grace or the Mercy and good Pleasure of God Tit. 3.5 6. Not by works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost Which he shed on us abundantly through Jesus Christ our Saviour Secondly Works both before and after Conversion are not that Righteousness nor any part of that Righteousness by which Sin is expiated or the Wrath of God appeased or whereby we are reconciled to God and do originally obtain a Right to Eternal Life This is only ascribed to the Merit of Christ Rom. 3.24 25. Being justified freely by his Grace through the Redemption that is in Jesus Christ whom God hath set forth to be a Propitiation through faith in his Blood to declare his Righteousness for the Remission of Sins that are past through the forbearance of God The Merit is in Christ's Blood Christ's Obedience his Ransom and meritorious Price 3. Our Works or what we do to fulfill the Law of God are not that Instrument by vertue of which we apply the Merits of Christ to our selves or receive that Righteousness by vertue of which we are reconciled to God Our Interest in the Merits of Christ our Right to Pardon of Sin and Grace doth not arise from Works but meerly Faith Rom. 3.22 So that in the Plea of Justification or our Suit for the Pardon of Sin we must renounce all our good Works and wholly rely on the Merits of Christ giving up our selves to do the Will of God ' Bate this and then Works indeed come in as the fruits of Faith as Evidences of Eternal Life and the way to Glory 2. The Carnal-Gospeller is the other person we have to do with And to him we say 1. That no man can maintain his Comfort and faithfully relye upon Christs Merits but he that is faithful in doing his Fathers will No other Faith is allowed by the Scriptures for sound in the Judgment of our Consciences but such a Faith Gal. 5.6 For in Christ Jesus neither Circumcision availeth any thing nor Vncircumcision but Faith which worketh by love No other Faith will be approved by Christ for sound at the last day Mat. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father which is in Heaven 2. That the doing of some good Works cannot excuse men for the Omission of others which be as necessary we must not do one act of Charity only but all Many acts are reckoned up of one kind to imply all the rest not only fed but cloathed not only cloathed but visited Therefore besides the goodness of the work which we are bound to do there must be an Uniformity in them There are good Works of divers kinds many Works of the same kind To Prophesie in Christ's Name is a good
work to cast out Devils would seem to us more excellent than these mentioned as the Workers of Iniquity Mat. 7.22 Many will say unto me in that day Lord Lord have we not prophesied in thy Name and in thy Name cast out Devils and in thy Name done many wonderful works Ver. 23. Then will I profess unto them I never knew you depart from me ye that work Iniquity Then there are many works of the same kind we must not only visit but cloath not once but often The same Faith which inclineth our Hearts to works of one kind will incline them to every kind for they all stand by the same Authority and 't is not agreeable with Sincerity to balk any of them 3. These Works must be done so heartily as that it may appear we have denyed all for Christ and love him above all or that it may appear they are fruits of Faith and Love The parting with worldly Goods implyeth our Hearts must be loosened from the love of temporal things And the Visiting of Christ in Prison which may be for Righteousness sake implyeth our Victory over our fear of Danger otherwise it argueth our Faith is weak and our Love is cold and so not sincere not prevailing over us in such a degree as will argue Sincerity There is Faith unfeigned 2 Tim. 1.5 and Loving in deed and truth 1 Joh. 3.18 Faith Vnfeigned as when Temporal things seem nothing to us and are easily parted with and Love in Deed and in Truth is to relieve our Brethren with our Goods yea to give our lives for them if need be as appeareth ver 16 17. But alas Love in most Christians is cold it will neither take pains nor be at charge much less lay down Life for them as Christ did for us do little to maintain comfort or support Christ's Servants in distress 3. The Broken-hearted Serious Christian that thinketh Works can never have enough of his care or too little of his trust that is alwayes hard at work for God and yet seeth God must do all at last He is perswaded that Grace doth not weaken his Duty but enforce it yet when he hath done all counteth himself but an Vnprofitable Servant and is still approving himself unto God more and more and yet the more he doth the more daily need he seeth of Christ No man liveth under a greater dread of the Holiness and Justice of God yet flyeth oftener to his Mercy We must comfort these 1. Consider God observeth all the Good that we do and pondereth every Action of what kind soever it be whether giving Food or Cloathing or Harbour or Entertainment or Visiting or Comforting 't will all be fruit abounding to your account Phil. 4.17 The more you abound in Acts of Communion with God or Relief towards such as are in Misery the greater will your Reward be in the last Day There is Fruit for our Account and Abounding for our Account 2. The least Actions done for Christ's sake shall be rewarded by Him for some of the Actions are more inconsiderable than the other yet if done for Christ's sake a Meals Meat a little Harbour yea a Visit is taken notice of by him He doth not say Ye feasted me ye made me sumptuous Entertainment But Ye gave me food ye cloathed me ye visited c. The least Action done for Christ's sake shall not go unrewarded Mat. 10.42 Whosoever shall give to drink unto one of these little ones a Cup of cold water only in the name of a Disciple Verily I say unto you he shall in no wise lose his Reward 3. God will pardon all their Failings Here is no mention of the evil but the good they had done An honest upright Heart is dispensed with as to many Weaknesses Mal. 3.17 I will spare them as a man spareth his own Son that serveth him I come now to the Second Point II. Doct. That Christ ordereth his Dispensations so that some of his People are exposed to necessity others in a capacity to relieve them The Priviledges and Promises of the Gospel do not exempt the one from Distress nor do the Duties and Rules of the Gospel make the possession of Riches to the other unlawful In the one sort of good men Christ is hungry and a-thirst in the other sort of good men he feedeth and cloatheth them Christ is in the Giver and Receiver These want that they may have matter of Patience those abound that they may have matter of Bounty Abraham was Rich Lazarus that slept in his bosom was poor 'T is so 1. That he may shew himself to be the Governour and disposer of all things here in the world and that he giveth Honour and Riches to whomsoever he will Dan. 4.17 If these things were at the Devils disposal Gods friends should never have them 2. To shew that the bare Possession is not unlawful that 't is not the having but the ill use that bringeth so much mischief 3. That the world may know somewhat of his Favour to his People and what Prosperity he can bestow upon all if it were expedient some Diseases require Cordials others sharp and bitter Potions 4. That in the time of our Exercise we may have a Pledge what he will do for us hereafter and give us in Heaven 5. That they may be Instruments of his Providence to supply others that want House and Harbour and all necessaries as the great veins receive blood to convey it to the lesser some are kept under Affliction We sail more safely to the Haven of Salvation with an adverse wind than a prosperous VSE If it fall to your lot to Give rather than to Receive bless God in that behalf and neglect not your Duty God could level all to an Equality but he will not that you may be Instruments of his Providence to cherish them you should be a Fountain not to keep the water to your selves but to overflow for the necessity of others I come now to the Third Point III. Doct. That works of Charity done out of Faith and Love to God are of greater weight and consequence than the world taketh them to be 1. There is a Command of God requireth it Next to the great duties of the Gospel nothing more enforced to relieve the necessities of the poor is not Arbitrary but a duty required of us according to our abilities 't is Charity to them but a due Debt to God and a part of our Righteousness Stewards are to dispense the Estate by the Masters command 2. 'T is the tryal of our Love to Christ He hath made the poor his Proxies and Deputies we would cozen our selves with an empty Faith and a cheap Love if God had not devolved his right upon our Brethren 1 Joh. 3.17 But whoso hath this worlds good and seeth his Brother have need and shutteth up his bowels of Compassion from him how dwelleth the Love of God in him If Christ were sick in a Bed we would visit him
if in want we would relieve him Christ is so nearly conjoyned with his Servants that in their Afflictions he is afflicted in their Comforts he is comforted he looks upon it as done to him The Godly of old time thought themselves much Honoured if they could get a Prophet or an Apostle to their Houses Heb. 13.1 Be not forgetful to entertain strangers for thereby some have entertained Angels unawares Here 's Christ himself will you refuse him who is Heir of all things 3. 'T is the great Question Interrogated by him at the great day of Accounts 'T is not Have you Heard have you Prophesyed have you Eat and Drank in my Presence But have you Fed have you Cloathed have you Visited We are one day to come to this Account and what sorry Accounts shall we make So much for Pleasure for Riot for Luxury for Bravery in Apparel and Pomp in Living and little or nothing for God and his People As if a Steward should bring in his Bill So much spent in Feasts in Rioting in merry Company when his Masters House lyeth to ruine the Children starved and the Servants neglected We are very liberal to our Lusts but sparing to God A man that expecteth to be posed is preparing himself and would fain know the Questions aforehand Christ hath told us our Question SERMON XXIII MATTH XXV v. 37 38 39 40. Then shall the Righteous answer and say Lord When saw we thee an Hungred and fed thee and Thirsty and gave thee Drink When saw we thee a Stranger and took thee in and Naked and Cloathed thee Or when saw we thee Sick and in Prison and came unto thee And the King shall answer and say unto them Verily I say unto you In so much as you have done it unto one of the least of these my Brethren ye have done it unto me WE have handled the Sentence and the Reason The Reason is amplified in some Parabolical passages which contain a Dialogue or interchangeable Discourse between Christ the King and his Elect Servants In which you may observe First Their Question verses 37 38 39. Secondly Christ's Reply and Answer verse 40. Not that such formal words shall pass too and fro at the day of Judgment between the Judge and the Judged but only to represent the matter more sensibly and in a more lively and impressive way to our minds First For their Question certainly 't is not moved 1. By way of Doubt or exception to the Reason alleadged by the Judge in his Sentence there being a perfect Agreement and harmony of mind and will between them Neither 2. Out of Ignorance as if they knew not that Christ was so much concerned in their works of Love done to his Children for his sake for this they knew aforehand that what was done to Christians is done to Christ and upon that account they do it as to Christ and such Ignorance cannot be supposed to be found in the glorified Saints 3. Some say the Question is put to express an holy wonder at what they hear and see and no question Christ will then be admired in his Saints 2 Thes. 1.10 And three Causes there may be of this wonder 1. Their humble sense of their own Nothingness that their Services should be taken notice of and rewarded that he should have such a respect for their mean offices of Love which they little esteemed of and had no confidence in them 2. The greatness of Christs Condescention that he should have such a care of his mean Servants who were so despicable in the world 3. The greatness of the Reward Christ shall so incomparably above all that they could ask or think reward his People that they shall wonder at it This sense is pious taken up by most Interpreters I should acquiesce in it but that I find the same question put by the Reprobates afterwards vers 42 43 44. they use the same words therefore I think the words are barely Parabolical brought in by Christ that he might have occasion further to declare himself how they fed him and cloathed him and what esteem he will put upon works of Charity and to impress this truth the more upon our minds that what is done to his People is accepted by him as if it were done to his Person However because the former sense is useful I shall a little insist upon it in this note Doctrine That when Christ shall come to Reward his People they shall have great cause to wonder at all that they see hear and enjoy 1. They shall wonder at the Reason alleadged They that are holy ever think humbly of their own works and therefore considering their no deservings their ill-deservings they cannot satisfie themselves in admiring and extolling the rich Grace of their Lord and Saviour Jesus Christ that he should take notice of any thing of theirs and produce it into Judgment see how they express themselves now Psal. 143.2 Enter not into Judgment with thy Servant Non dicit cum hostibus tuis So Psal. 130.3 If thou shouldest mark Iniquity O Lord who shall stand So 1 Cor. 4.4 For I know nothing by my self yet am not I thereby Justified Isa. 64.6 But we are as an unclean thing and all our Righteousnesses are as filthy rags This thought they have of all they do and their minds are not altered then for this is the Judgment of Truth as well as of Humility Luk. 17.10 When we have done all we are unprofitable Servants Their Lord hath taught them to say so and think so they did not this out of Complement And for their works of Mercy they were not to let their left hand know what their right hand did Math. 6.3 'T is a Proverb that teaches us that we should not suffer our selves to take notice of what we give in Alms nor esteem much of it as if there were any worth therein and therefore when Christ maketh such reckoning of these things their wonder will be raised they will say Lord when saw we thee an hungry or athirst Their true and sincere Humility will make them cast their Crowns before the Throne saying Thou art worthy O Lord to receive glory and honour Lord 't is thy Goodness what have we done The Saints when they are highest still shew the lowest signs of Humility to their Redeemer and confess that all the glory they have they have it from him and are contented to lay it down at his feet as holding it by his Acceptance and not their own Merit they have all and hold all by his Grace and therefore would have him receive the Glory of all 2. They shall wonder at the greatness of Christs Condescention and hearty Love to his Servants though poor and despicable for in the day of Judgment he doth not commemorate the Benefits done to him in Person in the dayes of his Flesh but to his Members in the time of his Exaltation he doth not mention the Alabaster box of precious Oyntment poured
in Christ's Name whatever we obtain is put upon Christ's Account 't is not for our Merit but Christ's so whatsoever you do to any Person in Christ's Name and for Christ's sake is done to Christ If you send another in your name if he be denyed you take your selves to be denyed if granted for your sake you think it granted to you I come now to consider Secondly The Scope These things are parabolically represented to increase our Faith concerning the Reward of Charity The Doctrine is this Doct. That one special End and Vse unto which rich Men should employ their worldly Wealth should be the help and relief of the Poor Consider 1. In the General 't is not to the Rich but to the Poor Feasts and Entertainments are usually for the Rich but Christ saith Luk. 14.12 13 14. When thou makest a Dinner or a Supper call not thy Friends thy Brethren neither thy Kinsmen nor thy Neighbour lest they bid thee again and a recompence be made thee But when thou makest a Feast call the Poor the Maimed the Blind the Lame and thou shalt be blessed for they cannot recompense thee for thou shalt be recompensed at the Resurrection of the Just. Many truck with their Kindness they make Merchandize rather than impart their Charity This is not Charity but Merchandize 2. Of the Poor there are three sorts 1. Pauperes Diaboli the Devils Poor such as have riotously spent their Patrimonies and reduced themselves to Raggs and Beggery by their own Mis-government These are not wholly to be excluded when their necessity is extream you give it to the Man not to the Sin It may work upon them especially when you joyn spiritual Alms with temporal 2. There are Pauperes Mundi the World 's Poor such as come of poor Parents and live in poor Estate those are to be relieved There is a common tye of Nature between us and them Isa. 58.7 Thou shalt not hide thy self from thine own flesh 3. There are Pauperes Christi Christ's Poor such as have suffered loss of Goods for Christ's sake or being otherwise poor profess the Gospel these especially should be relieved Rom. 12.13 Distributing to the necessities of the Saints And Gal. 6.10 Let us do good to all especially to the Houshold of Faith There is an Order First our own Families our Parents our Children or Kindred 1 Tim. 5.8 then Strangers and among them those that profess the same Faith with us and then them who do most evidence the reality of Faith by an holy Life and then to all as occasion is offered Reasons of this Duty 1. The near Vnion that is between Christ and his People Christ and Believers are one and the same Mystical Body with Christ their Head 1 Cor. 12.12 For as the Body is one and hath many Members and all the Members of that one Body being many are one Body so is Christ Now that Union comprizeth all When one Member suffereth all the Members suffer with it ver 26. There is a sympathy and fellow-feeling When you tread upon the Toe the Tongue will cry out and say You have hurt me They cast themselves out of the Body that have not common Joyes and common Sorrows with the rest of the Members 2. Christ hath commended them to us as his Proxies and Deputies He himself receiveth nothing from us he is above our kindness being exalted into the Heavens but in every Age he leaveth some to try the Respects of the World Oh what men would do for Christ if he were now in the flesh 'T is an usual deceit of Heart to betray our Duties by our wishes Now Christ hath put some in his place 1 Joh. 4.20 If any man say I love God and hateth his Brother he is a Liar for he that loveth not his Brother whom he hath seen how can he love God whom he hath not seen We would be as much prejudiced against Christ as we are against the godly Poor That which your Servant receiveth by your order you receive it He receiveth your Respects by the hands of the Poor he hath devolved this right on the Poor as his Deputies Mat. 26.11 For ye have the Poor alwayes with you but Me ye have not alwayes We pretend much Love to Christ if he were sick in a Bed we would visit him if in Prison or in want we would relieve him What is done to one of these is done to him 3. 'T is a great Honour put upon us to be Instruments of Divine Providence and Preservation of others You are God's Substitutes in giving as the Poor in receiving As Gods to them we relieve and comfort them He could give to them without thee but God will put the honour of the work upon thee This is the greatest Resemblance of God Act. 20.35 'T is more blessed to give than to receive that is more God-like 'T is a great Mercy to be able and willing Luk. 6.36 Be ye therefore merciful as your Heavenly Father is merciful The true advantage of Wealth is in relieving and supporting others nothing sheweth our Conformity to God so much as this Christ saith not if ye fast ye shall be like your heavenly Father or if ye pray or if ye prophesie or if ye be learned but if ye be merciful as your Heavenly Father is merciful Thou holdest the place of God and art as it were a God to them 4. The Profit of this Duty It seemeth a loss but 't is the most gainful Trade in the World 'T is the way to preserve your Estates to increase them to cleanse them to provide for Eternal Comfort in them 1. To keep what you have Your Goods are best secured to you when they are deposited in God's hands you provide baggs that wax not old Many an Estate hath been wasted for want of Charity Jam. 5.2 3. 2. To increase it as Seed in the Ground The Husbandman getteth nothing by keeping the Corn by him 2 Cor. 9.6 He which soweth sparingly shall reap sparingly and he which soweth bountifully shall reap bountifully Deut. 15.10 When thou givest to thy poor Brother the Lord thy God shall bless thee in all thy works and in all that thou puttest thy hand unto All your works of Mercy and Liberality shall be abundantly repay'd Luk. 6.36 Give and it shall be given to you good measure pressed down shaken together and running over But above all Prov. 19.17 He that giveth to the Poor lendeth to the Lord that which he hath given he shall pay him again If you would put out your Money to the best advantage lend it to the Lord the Interest shall be infinitely greater than the Principal What better Security than God's He is a sure Pay-Master and he will pay them to the full great Increase for all that he borroweth an hundred for one which is an Usury not yet heard of in the World You can expect nothing from the poor sort they have nothing to give you but God is
Jam. 4.17 Therefore to him that knoweth to do Good and doth it not to him it is Sin III. In many Cases Sins of Omission may be more hainous and damning than Sins of Commission They are the ruine of the most part of the Carnal World They are described to be without God Ephes. 2.12 Of the Wicked within the Pale 't is said Psal. 10.3 4. The Wicked through the Pride of his Heart will not seek after God God is not in all his Thoughts Of the careless Professor Jer. 2.32 My People have forgotten me Dayes without number Sins of Omission may be more hainous than Sins of Commission 1. Partly because these harden more Foul Sins scourge the Conscience with Remorse and Shame but these bring on insensibly Sleightness and Hardness of Heart And therefore Christ saith Publicans and Harlots should enter into the Kingdom of God before Pharisees that neglected Faith Love and Judgment Matth. 21.31 2. Partly because Omissions make way for Commissions Psal. 14.4 They that called not upon God did eat up his People as Bread They lie open to gross Sins that do not keep the Heart tender by a daily Attendance upon God If a Man do not that which is Good he will soon do that which is Evil. Oh then let us bewail our Unprofitableness that we do no more Good that we do so much neglect God that we do no more edifie our Neighbour so that God's best Gifts lie idle upon our hands That Child is counted undutiful that doth wrong and beat his Father so also he that giveth him not due Reverence How seldom do we think of God! Every Relation puts new Duties upon us but we little regard them every Gift every Talent II. The Godly by their Fruitfulness in good Works and Acts of Self-denying Obedience They fed they refreshed they harboured they cloathed they visited vers 35 36. The question is not Have you heard prayed preached These are disclaimed Matth. 7.22 Many will say unto me in that day Lord Lord have we not prophesyed in thy Name and in thy Name have cast out Devils and in thy Name have done many wonderful Works And then will I profess unto them I never knew you depart from me ye that work Iniquity Luke 13.26 Then shall ye begin to say We have eat and drunk in thy presence and thou hast taught in our streets but he shall say I tell you I know you not depart from me all ye workers of Iniquity Nay nor have you Believed Jam. 2.20 Wilt thou know O vain man that Faith without Works is dead No Christ telleth us of another Tryal Well then a Religion that costs nothing is worth nothing A Notional Religion a Word Religion is not a Christianity of Christs making Surely Heaven is worth something and it will cost us something if we mean to get thither There is more in these Works of costly Charity than we usually think of 1 Tim. 6.18 19. Luke 16.9 1 Joh. 4.19 Hereby we knew that we are of the Truth and shall assure our Hearts before him Hereby by what If we love not in Word and Tongue only but in deed and in truth Refresh the Bowels of the Poor own Brethren though with danger of our Lives Heaven is but a Fancy to them that will venture nothing for the Hopes of it What have you done to shew your thankfulness for so great a Mercy tendred to you A cold Belief and a fruitless Profession will never yield you Comfort Good words are not dear and a little countenance given to Religion costs no great matter and therefore do not think that Religion lyeth only in hearing Sermons or a few cursory Prayers and drowsie Devotions We should mind those things about which we shall be questioned at the day of Judgment Have you visited fed cloathed harboured owned the Servants of God when the World hath frowned on them Comforted them in their distresses Wherein really have you denyed your selves for the Hopes of Glory Fifthly Observe The Notions whereby their different Estate in the other World is expressed Punishment and Life See Serm. last on 2 Cor. 5.10 Page 104 105. Sixthly Observe Eternity is affixed to both Everlasting Punishment and Eternal Life See last Sermon on 2 Cor. 5.10 latter end of Page 105. and beginning of Page 106. Seventhly Observe These are spoken of not only as Threatned but Executed When the Cause hath been sufficiently tryed and cleared and Sentence passed there will be Execution The Execution is certain speedy and unavoidable See last Sermon on 2 Cor. 5.10 Page 107. Eighthly Observe Sentence is Executed on the Wicked first It beginneth with them for 't is said These shall go away into everlasting Punishment and the Righteous into Life Eternal Now this is not meerly because the Order of the Narration did so require it See last Sermon on 2 Cor. 5.10 Page 108. The VSE Is to press us 1. To Believe these things 2. Seriously to consider of them 1. To Believe them Most mens Faith about the Eternal Recompenses is but pretended at best too cold and Speculative An Opinion rather than a sound Belief as appeareth by the little Fruit and Effect that it hath upon us for if we had such a sight of them as we have of other things we should be other manner of Persons than we are in all holy Conversation and Godliness We see how cautious man is in tasting Meat in which he doth suspect Harm that it will breed in him the Pain and torments of the Stone and Gout or Chollick I say though it be but probable the things will do us any Hurt We know certainly that the wages of Sin is Death yet we will be tasting forbidden Fruit. If a man did but suspect an House were falling he would not stay in it an Hour We know for certain that continuance in a carnal Estate will be our eternal ruine yet who doth flee from Wrath to come If we have but a little hope of Gain we will take pains to obtain it We know that our Labour is not in vain in the Lord Why do we not abound in his work 1 Cor. 15.58 Surely we would do more to prevent this Misery to obtain this Happiness when we may do it upon such easie Terms and have so fair an Opportunity in our hands if we were not strangely stupified we would not go to Hell to save our selves a labour There are two things which are very wondrous 1. That any should suspect the Christian Faith so clearly promised in the Predictions of the Prophets before it was set a-foot and confirmed with such a number of Miracles after it was set a-foot Received among the Nations with so universal a consent in the Learned part of the World notwithstanding the meanness of the Instruments first employed in it and perpetuated to us throughout so many Successions of Ages who have had experience of the Truth and Benefit of it That now in the latter end of Time any
saying I have both glorified it and will glorify it again He begs that God would glorifie his Name in giving him the Victory in this last Combat We ask of God for God These that honour me I will honour them 1 Sam. 2.30 5. When we are content to be put to shame so God be honoured to hazard all so we may glorify his Name though it be with the loss of Life it self Josh. 7.19 My Son give I pray thee Glory to the Lord God of Israel and make confession unto him Mal. 2.2 If ye will not hear and if ye will not lay it to Heart to give Glory unto my Name that is by an ingenuous Confession I will even send a Curse upon you 6. When you make others to glorify God 2 Cor. 9.13 They glorify God for your professed subjection unto the Gospel of Christ. Christians are to be Holy for Christ's Honour lieth at stake 7. When we can rejoice in God's Glory though advanced by others be the Instruments who they will as Paul did Phil. 1.18 Notwithstanding every way whether in Pretence or in Truth Christ is preached and I herein do rejoice yea and will rejoice 8. When we are affected for God's dishonour though done by others SERMON II. JOHN XVII 2 As thou hast given him Power over all Flesh that he should give Eternal Life to as many as thou hast given him HEre is the next Reason of Christ's Request the former was the Glory of God and here is another the Salvation of Men Unless the Father glorified him he could not accomplish the Ends of his Office which was to glorify the Father in the Salvation of Man which could not be unless he were sustained in Death delivered out of Death and received into Glory If Christ be not risen your Faith is vain and ye are yet in your Sins 1 Cor. 15.17 How should we know our discharge from Sin if our Surety had not been let out of Prison Where should we have gotten an Advocate to appear for us in the Heavens or a King to pour out the Royal Largess of Gifts and Graces to accompany the Gospel that it might be successful for our Souls From the Context I shall observe two Points 1. Observe That next to God's Glory Christ's Aim was at our Salvation Christ doth not mention his own Profit but that thy Son may glorify thee and that he may give eternal Life These two were the scope of his Sufferings and rising again to Glory 1. Of his Sufferings Dan. 9.26 The Messias shall be cut off but not for himself not for his own Desert nor his own Profit for no Fault no Benefit of his own So Rom. 15.3 Christ pleased not himself as it is written The Reproaches of them that reproached thee have fallen upon me The meaning is he suffered the outrages of the Wicked to promote the Salvation of the Elect or the burden of our Sins by which God was dishonoured fell on him Christ sought not sweet things for himself he had no respect to his own Ease but our Happiness 2. In his rising to Glory he still eyed us when he went to Heaven he went thither on our Errand to seize upon it in our right and to prepare it for our coming John 14.3 I go to prepare a place for you Not so much to be glorified himself as to get us thither Heb. 9.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There to appear in the presence of God for us Christ went to Heaven that we might have a Friend in Court He is entred into the Heavens to appear for us as if that were all the business of Christ in Heaven to remain there as our Advocate Vse 1. To shew us the great Love and Condescention of Christ. The Cross was sad Work all the Wages was the Salvation of our Souls In the Eternal Covenant he aimed at no other Bargain Isa. 53.10 When thou shalt make his Soul an Offering for Sin he shall see his Seed he shall prolong his Days and the Pleasure of the Lord shall prosper in his Hands that he might be effectual to save Souls They told David 2 Sam. 18.3 Thou art worth ten thousand of us if we flee away they will not care for us neither if half of us die will they care for us Publick Relation makes Kings more valuable Christ's Soul was worth millions of ours and his Life was more valuable than the Life of Men and Angels yet to save ours Christ layeth down his own and he pleased not himself That the Pleasure of the Lord might prosper in our Salvation Vse 2. It teacheth us more self-denial to do all for God's Glory and the good of the Elect both in Life and Death Phil. 2.17 Yea and if I be offered up on the Sacrifice and Service of your Faith I joy and rejoice with you all A Man that mindeth altogether his own things liveth but a brutish Life beneath Grace and Reason Reason will tell us that Man was made sociable and not only born for himself Grace raiseth Actions to the highest self-denial To deny our selves is one of the first and most glorious Precepts of Christianity 2. Observe That the Comfort and Salvation of Man doth much depend upon the Glorification of Christ. Glorify me that I may give Eternal Life The ends of his Office are much furthered 1. His Glorification is a Pledge of ours God would do every thing first in Christ elect him adopt him pour out the Spirit on him raise him glorify him as the Scripture every where manifests Our Nature is in Heaven as an Earnest of our Persons being there He is called our Fore-runner Heb. 6.20 being gone before into Heaven as a Fore-runner and Harbinger to take up room and the Captain of our Salvation Heb. 2.11 When the Head is in Heaven the Members will follow Whole Christ must be there he is not content with his Heaven without us John 14.3 If I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also John 17.24 Father I will that they also whom thou hast given me be with me where I am that they may behold my Glory that thou hast given me 2. His Glorification is a pledg of his Satisfaction Our Surety is let out of Prison and when the Surety is released the Debt is paid all the Work is accomplished and effected John 16.10 He will convince the World of Righteousness because I go to the Father There is enough done to bring Souls to Glory for Christ is received to Glory I am satisfied I have found a Ransom So John 17.4 5. I have glorified thee on the Earth I have finished the Work thou hast given me to do And now O Father glorify thou me with thine own self Christ had never come out of the Grave never ascended if any thing else had remained to be done 3. Christ glorified is a clearer ground of Hope to the Creature When Christ
Dangers they may pluck Joint from Joint but they cannot pluck the Soul from Christ that is once really implanted into him 2. Observe That Eternal Life is Christ's Gift It is not the Merit of our Works but the Fruit of his Grace Rom. 6.23 The Wages of Sin is Death but the Gift of God is Eternal Life through Jesus Christ our Lord. It is good to observe how the expression is diversified Sin and Death are suited like Work and Wages but Eternal Life is a mere Donative not from the Merit of the Receiver but the Bounty of the Giver Works that need Pardon can never deserve Glory Grace in us runneth as Water in a muddy Channel the Child hath more of the Mother It is true there is a concurrence of Works but not by way of Causality but Order God will first justify then sanctify then glorify Justification is the Cause and Foundation of Eternal Life and Sanctification the Beginning and Introduction of it and we have both by Christ. The first is obtained by Christ's Blood the second wrought by his Spirit See Ephes. 2.8 9. By Grace ye are saved through Faith and that not of your selves it is the Gift of God Not of Works left any Man should boast The Instrument of Salvation is Faith which requireth a renouncing of Works and Faith also is of Grace The Papists to excuse the gross Conceit of Merit say our Works do not merit but as they come from the Grace of God and are washed with the Blood of Christ. But neither Salve will serve for this Sore 1. It is not enough to ascribe Grace to God all Justitiaries will do so the Pharisee said God I thank thee I am so and so You confound the Covenants when you think we may merit of God by his own Grace God maketh us Righteous by Grace and if by the exercise of it we deserve Life Adam under the Covenant of Works must then have been said to be saved by Grace because he could not persevere in the use of his Free Will unless he had received it from God 2. Nor as dyed in the Blood of Christ because Faith disclaimeth all Works as to the Act of Justification and there is no Merit if it be of Grace Learn then to admire Grace with Comfort and Hope Merit-Mongers are left to be confuted by Experience Surely Men that cry up Works seldom look into their own Consciences Let them use the same Plea in their Prayers they do in their Disputes Give me not Eternal Life till I deserve it Lord let me have no Mercy till I deserve it Or let them dispute thus when they come to dispute with their own Consciences in the Agonies of Death then Optimum est inniti Meritis Christi 3. Observe The Gifts that God is wont to give are not earthly Riches worldly Power transitory Honours but Eternal Life This was the great End for which he was ordained by the Father Many come to Christ as that Man Luke 12.13 Master speak to my Brother to divide the Inheritance with me He looked upon him as aliquem magnum one furnished with great Power fit to serve his Carnal Ends such fleshly Requests are not acceptable to our Mediator The Lord loveth to give Blessings suitable to his own Being He liveth for ever and he giveth Eternal Life to the Elect. Learn then how to frame your Requests Say I will not be satisfied with these things Remember me with the favour of thy People O visit me with thy Salvation that I may see the good of thy Chosen that I may rejoice in the gladness of thy Nation that I may glory with thine Inheritance Psal. 106.4 5. 4. Observe From the Expression Eternal Life Our Estate in Heaven is expressed by Life and Eternal Life This is a term frequently used to signify the glorified Estate Now it doth imply not only our bare subsistence for ever but also the Tranquillity and Happiness of that state 1. It is Life Heirs together of the Grace of Life 1 Pet. 3.7 Life is the most precious Possession and Heritage of the Creature there can be no Happiness without it All our Comforts begin and end with Life Life is better than Food Mat. 6.25 Is not the Life more than Meat and the Body than Raiment Poisons and Cordials are all one to a dead Man Creatures base if they have Life are better than those which are most excellent A living Dog is better than a dead Lion All Creatures desire to preserve Life All the Travail of Men under the Sun is for Life to prop up a Tabernacle that is always falling Job 2.7 Skin for Skin and all that a Man hath will he give for his Life All our labour and care is for it and when we have made provision for it it is taken from us It is called the Life of our Hands Isa. 57.10 We make hard shift to maintain it This Life is a poor thing it is no great matter to be Heir to it James 4.14 What is your Life it is even a Vapor that appeareth for a little time and then vanisheth away 2. It is Life Eternal not like the Earthly Life which is but as a Vapor a little warm Breath or warm Smoak tunn'd in and out by the Nostrils Our present Life is a Lamp that may be soon quenched it is in the Power of every Ruâ—â—ian and Assassinate But this is Life Eternal In Heaven there is a fair Estate the Tenure is for Life but we need not take thought for Heirs We and our Happiness shall always live together The Blossoms of Paradise are for ever fresh and green therefore if we love Life why should we not love Heaven This is a Life that is never spent and we are never weary of living This Life is short yet we soon grow weary of it The shortest Life is long enough to be encumbred with a thousand Miseries If you live till old Age Age is a burden to it self The Days shall come in which they shall say we have no pleasure Eccles. 12.1 Life it self may become a burden but you will never wish for an end of Eternal Life that is a long date of days without misery and without weariness Eternity is every day more lovely Well might David say The loving Kindness of God is better than Life Men have cursed the Day of their Birth but never the Day of their New Birth Those that have once tasted the sweet and benefit of God's Life never grow weary of it 3. This Life is begun and carried on by degrees 1. The Foundation of it is laid in Regeneration Then do we begin to live when Christ beginneth to live in us and we may reckon from that day when in the Power of his Life we began to advance towards Heaven for then there was a Seed laid of a Life which cannot be destroyed The Life of Nature may be extinguished but not of Grace Rom. 8.11 If the Spirit of him that raised up Jesus
from the Dead dwell in you he that raised up Christ from the Dead shall also quicken your mortal Bodies by his Spirit that dwelleth in you The Spirit cannot leave his dwelling-place It is said John 5.24 He that heareth my Word and believeth on Him that sent me hath everlasting Life and shall not come into Condemnation but is passed from Death unto Life The change is wrought as soon as we begin to be acquainted with God in Christ. 2. Presently after Death there is a further progress made As soon as the Soul is separated from the Body it begins to live gloriously It is with Christ Phil. 1.23 I desire to depart and to be with Christ it is in Christ here but not so properly with him And it is in Paradise Luke 23.43 This day shalt thou be with me in Paradise In Abraham 's Bosom Luke 16.25 He seeth Abraham a far off and Lazarus in his Bosom And enjoyeth the Fruit of good Works Rev. 14.13 Blessed are the Dead which die in the Lord From henceforth yea saith the Spirit that they may rest from their Labours and their Works do follow them There is not only a cessation from Sin and Misery but an enjoyment of Glory and the Body resteth without pain and labour till the Resurrection as in a Bed Isa. 57.2 He shall enter into Peace they shall rest in their Beds each one walking in his uprightness 3. After at the Resurrection of the Body there is a consummation of all Joy That is called the Day of Regeneration Mat. 19.28 Body and Soul shall be renewed perfectly for Immortality and Glory Then we live indeed therefore Christ saith John 11.25 I am the Resurrection and the Life All is consummate and full then Death hath some Power till that day Vse 1. To press us to labour after this Holy Life John 6.27 Labour not for the Meat that perisheth but for that Meat that endureth unto everlasting Life which the Son of Man shall give you Grace is the Beginning and Pledg of it It is the Beginning and Seed of Life this is an immortal Spark that shall never be quenched It is the Pledg 1 Tim. 6.19 you may seize Life as your Right and Inheritance Oh labour for it This Life is made bitter that thou mayest desire the other Consider all dependeth on thy State in this World Either thou art a Child of Wrath or an Heir of Life Wicked Men do die rather than live in the other World It is better not to be than to be for ever miserable to lie under the Wrath of God to be shut out of the Presence of God for evermore Vse 2. Bless the Lord Jesus Christ for opening a Door of Life for them that were dead in and by Sin The Tree of Life was fenced by a flaming Sword no Creature could enter till Christ opened the Way 2 Tim. 1.10 By his appearing he hath abolished Death and hath brought Life and Immortality to light through the Gospel Christ came from Heaven on purpose to overcome Death and take away the Sting of it and he is gone to Heaven on purpose to make way for us Our Life cost Christ his Death John 16.5 Now I go away to him that sent me To as many as thou hast given him Let us see the import of this Phrase 1. How we are said to be given to Christ. 2. Who are they that are given to Christ. 1. How we are said to be given to Christ. 1. By way of Reward There was an eternal Bargain and Compact Isa. 53.10 When thou shalt make his Soul an Offering for Sin he shall see his Seed c. We are Members of his Body Children of his Family Subjects of his Kingdom This is a ground of Certainty to the Elect The Lord knoweth those that are his 2 Tim. 2.18 He made no blind Bargain he had leisure enough to cast up his Account from all Eternity 2. By way of Charge to be redeemed justified sanctified glorified John 6. 37 38 39 40. All that the Father giveth me shall come to me and he that cometh to me I will in no wise cast out For I came down from Heaven not to do mine own Will but the Will of him that sent me And this is the Father's Will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last Day And this is the Will of him that sent me that every one that seeth the Son and believeth on him may have everlasting Life and I will raise him up at the last Day When the Elect were made over to Christ it was not by way of Alienation but Oppignoration they were laid to Pledg in his Hands and God will call Christ to an account None given to him by way of Charge can miscarry You trust Christ and God trusted him with all the Souls of the Elect. 2. Who are they that are given to Christ I Answer The Elect are intended in this Scripture as is clear He hath a Power over all flesh but to give eternal Life to as many as are given to him So Vers. 24. I will that all they whom thou hast given me may be with me None but the Elect are saved So Vers. 10. All mine are thine and thine are mine Where Christ's Charge and the Father's Election are made commensurable and of the same extent and latitude They are opposed to the World Vers. 9. I pray for them I pray not for the World but for them whom thou hast given me for they are thine I confess it is sometimes used in a more restrained sence of the Apostles and Believers of that Age as Vers. 6. Thine they were and thou gavest them me and they have kept thy Word And Vers. 12. Those that thou gavest me I have kept and none of them is lost but the Son of Perdition These were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elect of the Elect. I confess sometimes the Word is used in a larger sence for Christ's universal Power over all Flesh. Psal. 2.8 Ask of me and I will give thee the Heathen for thine Inheritance and the utmost parts of the Earth for thy Possession not by way of Charge but by way of Reward they were given to him or rather a Power over them was given to him There is a peculiar difficulty Vers. 12. concerning the Son of Perdition how he was given to Christ. But I shall handle it when I come to that place Christ having spoken of the Apostles keeping his Word taketh occasion to speak of Judas his Apostacy Note hence 1. That there was from all Eternity a solemn Tradition and Disposition of all that shall be saved into the Hands of Christ. All God's Flock are committed to his keeping This giving Souls to Christ was founded in an eternal Treaty Isa. 53.10 Christ received them by way of Grant and Charge he hath a Book where all their Names are recorded and written Rev. 13.8 All
those that have only a washy weak Knowledg not a living Light and Knowledg that is rooted in their own Hearts they talk like Parrots like the Moon they are dark themselves though from others they shine to others like Vintners that keep Wine not for use but for sale The Cellar may be better stored but it is for others 2 Pet. 1.8 For if these things be in you and abound they make you that you shall be neither barren nor unfruitful in the knowledg of our Lord Jesus Christ. It is a disparagement to know Christ and never be the better for him These are like the Noble-man of Samaria that saw the plenty of Samaria but could not taste of it Surely there are not greater Atheists in the World than Carnal Scholars that have a great deal of Light but no Grace It is sad to hear of such a Christ and feel nothing John 17.17 Sanctify them through thy Truth thy Word is Truth They who are able to understand the Word but to no purpose must needs doubt of the Truth of it Vse 2. To press Christians to grow in Knowledg that they may enter upon Eternal Life by degrees Hos. 6.3 Follow on to know the Lord. There is a growth in Knowledg as well as Grace it is not so sensible in the very increase and progress as that of Grace is because growth in Grace is always cum luctû with some strife but the Work upon the Understanding is more still and silent Draw away the Curtain and the Light cometh in and our Ignorance vanisheth silently and without such strife as goeth to the taming of Lusts and vile Affections yet afterwards it is sensible that we have grown Ye were Darkness but now are ye Light in the Lord Ephes. 5.8 as a Plant increaseth in length and stature though we do not see the Progress We read of Jesus Christ that he grew in Knowledg we do not read that he grew in Grace he received the Spirit without measure and nothing could be added to the perfection of his Innocence yet it is said Luke 2.40 The Child grew and Vers. 52. Jesus increased in Wisdom and in Stature and in favour with God and Man The Godhead made out it self to him by degrees Oh let us increase It is notable that Moses his first Request to God was Tell me thy Name and afterward shew me thy Glory a more full manifestation of God We should not always keep to our Milk our Infant-Notions and Apprehensions but go on to a greater Increase it much advanceth your Spiritual Life and will be an advantage to your Eternal Life They have the highest Visions of God hereafter that know most of him here upon Earth they are Vessels of a larger capacity and though all be perfect yet with a difference Now for Means and Directions take these 1. Wait upon the preaching of the Word God appointed it and hath given Gifts to the Church for this end and purpose We should quicken one another Isa. 2.3 Come and let us go up to the House of the Lord and he will teach us his Ways God's Grace is given in his own way When Men neglect and despise God's solemn Institutions they either grow brutish or fanatical as we see by daily experience Light as well as Flame is kept in by the breath of Preaching By long attention you grow skilful in the Word of Righteousness Men that despise the Word may be more full of Crotchets and Curiosities but that Light is Darkness It is disputed which is the sense of Learning Hearing or Seeing By the Eye we see things but must by reason of innate Ignorance be taught how to judg of them 2. You must read the Word with diligence That is every Man's Work that hath a Soul to be saved They that busy themselves in other Books will not have such lively Impressions Psal. 1.2 His delight is in the Law of the Lord and in his Law doth he meditate day and night that must be our Exercise not Play-Books Stories and idle Sonnets How many Sacrilegious Hours do many spend this way Castae deliciae meae sunt scripturae tuae Aug. Nay good Books should not keep from the Scriptures Luther in Gen. cap. 19. saith Ego odi libros meos saepe opto eos interire ne morentur lectores abducant a lectione ipsius scripturae We should go to the Fountain 2 Tim. 3.15 And that from a Child thou hast known the Holy Scriptures which are able to make thee wise unto Salvation We put a disparagement upon the Word when we savour and relish Humane Writings though never so good and excellent better than the Word of God it self This is the standing Rule by which all Doctrines must be confirmed and you do not know what sweet fresh and savory Thoughts the Spirit of God may stir up in your own Minds for Word-representations are not so taking as our own inward Thoughts and Discourses these like a draught of Wine from the Tap are more fresh and lively It is necessary as I said before to wait upon Preaching to hear what others can say out of the Scriptures but it is good to read too that we may preach to our selves Every Man is fittest to commune with his own Heart and that Conviction which doth immediately arise out of the Word is more prevalent A Man can be angry with any Preacher but Conscience In another when a Matter is expressed to our Case we are apt to suspect the mixture of Passion and private Aims but read thy self and what thoughts are stirred up upon thy reading will be most advantagious to thee Besides those that are studious of the Word have this sensible advantage that they have the Promises the Doctrines the Examples of the Word more familiar and ready with them upon all Cases It is said of one that he was a living Bible and a walking Library 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a Christian is a walking Concordance And whereas other Christians are weak unsetled in Comfort or Opinion these have always Scriptures ready And let me tell you in the whole Work of Grace you will find no Weapon so effectual as the Sword of the Spirit as Scriptures readily and seasonably urged Therefore no diligence here is too much if you would not be barren and sapless in Discourse with others if you would not be weak and comfortless in your self read the Scriptures that you may bring sic scriptum est upon every Temptation and urge the solid grounds of our Comfort I speak the more in so plain a Point because I would make Men more conscionable both in their Closets and Families in this Point that they may not only have recourse to learned Helps and Books of an humane Original but to the Word it self 3. The Scriptures must be read with Prayer We must plow with God's Heifer if we would understand his Riddle we must beg the Spirit 's help The Spirit is the best Interpreter bene
as our Surety he is to receive a Law Secondly Let us consider the VVords in the Moral Sense and Accommodation and then in this Plea which Christ maketh when he was about to die we may observe these Circumstances 1. What he says I have glorified thee 2. Where Vpon Earth 3. How I have finished the Work thou hast given me to do Doct. They that would die comfortably should make this their great Care to glorify God upon the Earth and finish the Work which he hath given them to do in their several Stations and Relations Here I shall shew I. What it is to glorify God upon the Earth c. II. Why this should be our chief Care III. That when we come to die this will be our Comfort I. What it is to glorify God upon Earth c. Here First Quid What it is to glorify God Secondly Vbi Vpon the Earth Thirdly Quomodo By finishing the Work which he hath given us to do First Quid I have glorified thee God is glorified actively and passively 1. Passively which noteth the Event which cometh to pass by the Wisdom and over-ruling of God's Providence and so all things shall at length glorify God in the Event Psal. 76.10 Surely the Wrath of Man shall praise thee In the Septuagint it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall keep Holy-day the fierce endeavours of his Enemies do but make his Glory the more excellent So our Lye and Vnrighteousness may commend the Truth and Mercy of God Rom. 3.5 7. Pharaoh was raised up for God's Glory As the Valour of a King is discovered by the Rebellion of his Subjects the Skill of the Physician by the desperateness of the Disease But this is no thanks to them but to God's Wise and Powerful Government it will not lessen their Fault and Punishment A wicked Man may say in the end I have been an Occasion that God hath been glorified 2. Actively we glorify God when we set our selves to this Work and make this our End and Scope that we may be to the praise of his glorious Grace Some learn their School-fellows Lessons better than their own they would have God glorified but look to others rather than to themselves We would have God glorified but do not glorify him are more careful of Events than Duties We are ready to ask Lord what wilt thou do for thy great Name but do not consider our own Engagement How shall I glorify God But what is it thus actively to glorify God Answ. 1. To acknowledg his Excellency upon all Occasions Psal. 50.23 He that offereth Praise glorifieth me Praising him for his Excellencies and declaring the Glory of his Attributes and Works is one way of glorifying him God's glorifying of us is effective and creative ours declarative and manifestative he calleth the Things that are not as though they were but we do no more but say things to be what they are and that far below what they are We declare God to be what he is and are a kind of Witnesses to his Glory He is the efficient and sole Cause of all the good that we have and are and bestows something upon us which was not before This declaring the Glory of God is expressed by two words Praise and Blessingâ— Psal. 145.10 All thy Works shall praise thee O Lord thy Saints shall-bless thee Praise referreth to his Excellency Blessing to his Benefits both must be done seriously and frequently and with a deep impression of his Goodness and Excellency upon our Hearts Every Address we make to God tendeth to this that God may have his due praise understandingly and affectionately ascribed to him Repentance and broken-hearted Confession giveth him the Praise of his Justice the exercise of Faith and running for Refuge to the Grace of the Gospel doth glorify his Mercy Thanksgiving for Benefits received his Benignity and Goodness petitioning for Grace his Holiness 2. By a perfect Subjection and Resignation of our Wills to his Will It is Work glorifieth God more than Words Verbal Praises if destitute of these they are but an empty prattle Job 31.20 If his Loins have not blessed me and if he were not warmed with the Fleece of my Sheep So 2 Thess. 1.11 12. Wherefore also we pray always for you that our God would count ye worthy of this Calling and fulfil all the good pleasure of his Goodness and the Work of Faith with Power That the Name of our Lord Jesus Christ may be glorified in you and you in him Many speak good Words of God but their Hearts are not subject to him 〈◊〉 the Devil carried Christ to the top of an high Mountain but with an intent to bid him throw himself down again So many think to exalt God in tâ—eir Professions and Praises but they dishonour him in their Lives God is most glorified in the Creatures Obedience and submission to his Laws or Providence 1. To his Laws when we study to please him in all things Col. 1.10 That ye may walk worthy of the Lord unto all pleasing being fruitful in every good Work and increasing in the Knowledg of God It is a great Honour to a Master when his Servants are so ready and willing to please him I say to one Go and he goeth to another Come and he cometh to my Servant Do this and he doth it Mat. 8.9 It is said of Abraham God called him to his Foot Isa. 41.2 He went to and fro at his command If God said Go out of thy Country Abraham obeyed 2. To his Providence It is an honour to him when we are contented to be what God will have us to be and can prefer his Glory before our own Ease his Honour before our Plenty And so it was with Christ John 12.27 28. Now is my Soul troubled and what shall I say Father save me from this Hour but for this cause came I to this Hour Father glorify thy Name that satisfied him so God might be glorified So Paul Phil. 1.20 Christ shall be magnified in my Body whether it be by Life or by Death As a Traveller takes the Way as he findeth it so it will lead him to his Journeys end We must be as a Die in the Hands of Providence whether the Cast prove high or low we are still upon the Square 3. We glorify God rather by entertaining the Impressions of his Glory upon us than by communicating any kind of Glory to him and so we glorify him when we grow most like him when we shew forth his Vertues 1 Pet. 2.9 Ye are a chosen Generation a royal Priesthood a holy Nation a peculiar People that ye should shew forth the Praises of him who hath called you out of Darkness into his marvellous Light The Children of God are a Glass and Image wherein the Perfections of God are visibly held forth his Perfections are stamped upon us that all that see us may see God in us But alas most of us are but dim Glasses shew forth little
some live by Manual Labours others by more Noble Employments as Magistrates Ministers who study for Publick Good Manual Labour is not required of all because it is a thing that is not required propter se as simply good and necessary but propter aliud as for Maintenance and Support of Life to ease others and to supply the Uses of Charity Ephes. 4.28 Let him that stole steal no more but rather let him labour working with his Hands the thing that is good that he may have to give to him that needeth When the Ends of Labour cannot otherwise be obtained then Handy-Labour is required All others are to serve their Generation according to the Will of God Acts 13.26 As Instruments of Providence to serve the Common Good to promote the Welfare of their Family Neighbourhood Country Those that spend their whole Life in Eating Drinking Sporting and Sleeping are guilty of brutish Idleness one of Sodom's Sins Ezek. 16.49 Behold this was the Iniquity of thy Sister Sodom Pride Fulness of Bread and abundance of Idleness was in her and in her Daughters And therefore those that are freed from Service and Handy-Labour are not freed from Work and Business If any Man must be allowed to be Idle then one Member must be lost in the Body Politick A Man is born a Member of some Society Family or City and is to seek the good of it he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see in the Body Natural there is no Member but hath its Function and Use whereby it becometh serviceable to the whole All have not the same Office that would make a confusion but all have their Use either as an Eye or as a Hand or as a Tooth So in the Body Politick no Member may be useless they must have one Function or another wherein to imploy themselves otherwise they are unprofitable Burdens of the Earth Again every Man is more or less intrusted with a Gift which he is to exercise and improve for the good of others and at the day of Judgment he is to give up his Accounts as you may learn from the Parable of the Talents Mat. 25. If he hath but one Talent it must not be hidden in a Napkin Well then if every Man hath a Gift for which he is accountable to God he must have a Calling 1 Cor. 7.17 But as God hath distributed to every Man as the Lord hath called every Man so let him walk and chuse his state of Life Besides a Calling is necessary to prevent the Mischiefs of Idleness and those Inconveniences that follow Men not employed Standing Pools are apt to putrify but running Waters are sweetest an idle Man is a Burden to Himself a Prey to Satan a Grief to the Spirit of God a Mischief to others He is a Burden to himself for he knoweth not what to do with his Time in the Morning he says Would God it were Evening and in the Evening would God it were Morning The Mind is like a Mill when it wanteth Corn it grindeth upon it self He is a Prey to Satan the House is emptied swept and garnished And then he goeth and taketh with himself seven other Spirits more wicked than himself and they enter in and dwell there Mat. 12.44 45. The Devil findeth them at leisure When David was idle on the Tarras he was tempted to Adultery Birds are seldom taken in their Flight but when they pitch and rest on the Ground He is a Grief to God's Spirit Ephes. 4.28 Let him that stole steal no more but rather let him labour working with his Hands that he may have to give to him that needeth with Vers. 30. And grieve not the Holy Spirit of God Idle Men quench the vigor of their Natural Gifts and lose those Abilities that are bestowed on them He is a Mischief to Others 2 Thess. 3.11 For we hear there are some that walk among you disorderly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working not at all but are busy-bodies They that do nothing will do too much no Work maketh way for ill Work or for Censure and busy inquisition into other Mens Actions and so they prove the Fire-brands of Contention and unneighbourly Quarrels There must be a Calling and a Work to do 3. This Work is given them by God He appointeth to every one his Task and will be glorified by no Works but what are by himself assigned to them in their Station 1. By his Word 2. By his Providence 1. By his Word There is no calling and course of Service good but what is agreeable to the Word of God Psal. 119.105 Thy Word is a Light unto my Feet and a Lamp unto my Paths We must not settle in a sinful course of Life Men may tolerate Evil Callings but God never appointed them As for instance if any Calling and Course of Life be against Piety Temperance Justice it is against the Word Titus 2.12 Teaching us that denying Vngodliness and Worldly Lusts we should live soberly righteously and godly in this present World Against Piety as to be an Idolatrous Priest or to make Shrines for Idols which was Demetrius his Calling in Ephesus and Tertullian in his Book de Idolatria sheweth this was the practice of many Christians to get their Livings by making Statues and Images and other Ornaments to sell to Heathen Idolaters Against Justice as Piâ—â—cy Usury and other oppressive Courses Against Sobriety as such Callings as meerly tend to feed the Luxury Pride and Vanity of Men so Mountebanks Comedians Stage-Players It were endless to instance in all In general the Calling must be good and lawful 2. By his Providence which ruleth in every thing that falleth out even to the least Matters especially hath the Lord a great Hand in Callings and appointing to every one his Estate and Condition of Life In Paradise God set Adam his Work to dress and prune the Trees of the Garden Gen. 2.15 And still he doth not only give Abilities and special Inclinations but also disposeth of the Education of the Parent and the Passages of Mens Lives to bring them to such a Calling Isa. 54.16 Behold I have created the Smith that bloweth the Coals in the Fire and that bringeth forth an Instrument for his Work Common Trades and Crafts are from the Lord. The Heathens had a several God for every several Trade as the Papists now have a tutelar Saint but they rob God of his Honour he giveth the Faculty and the Blessing Isa. 28.24 to the end His God doth instruct him to discretion and doth teach him c. He giveth the State and appointeth the Work Your particular Estate and Condition of Life doth not come by Chance or by the Care Will and Pleasure of Man but the Ordination of God without whom a Sparrow cannot fall to the Ground In the higher Callings of Ministry and Magistracy there is a greater solemnity But how should a Man glorify God in his Place and Station wherein God hath set him Answ. 1. Be
of Christ's glorifying his Father on Earth by communicating the tenour of the Christian Doctrine to the Disciples so that some of them by the Light received were to be special Instruments of converting the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have manifested By outward Teaching and inward Illumination Outward Teaching was necessary the Mystery of the Gospel was but sparingly revealed by former Prophets but Christ who was in the Bosom of the Father knew the depth and bottom of it John 1.18 No Man hath seen God at any Man the only begotten Son who is in the Bosom of the Father he hath declared him and accordingly he revealed it to the Disciples And besides by an inward Light he gave them to understand it for Christ preached publickly but all did not understand him but those to whom it was given to know the Mysteries of the Kingdom of God Mat. 13.11 So much is intimated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And herein Christ fulfilled that Prophecy Psal. 22.22 I will declare thy Name unto my Brethren The Disciples of Christ especially the Apostles are adopted into the Privileges of Coheirs with Christ and therefore to them he declared his Father's Name than which there could not be a greater Privilege Now by the Name of God some understand one thing some another according to the different Acceptations of the word Name Largely and more generally we may understand whatever is necessary to be known and believed to Salvation concerning God's Will and Essence That is his Name all by which the Father might be known as Men are known and distinguished by their Names The meaning is that he had made known to them the whole Doctrine concerning God's Will and Essence teaching them that in one Essence of God there are three distinct Persons Father Son and Holy Ghost that the Father begot the Son his substantial Image by eternal Generation and sent him in time that he might take a true Humane Nature on him that so he might become a Mediator between God and us by whom alone we have access to God that we may obtain Grace and Life Eternal Now this he manifested in his Doctrine in the Course of his Life and by the Light of the Spirit freeing them from all Prejudices contracted by their own Darkness or the obscure Doctrine that was then taught in the Church 1. Observe Christ's faithfulness to his own Charge He opened all the Mysteries of God's Name that is of the true Religion to them We that are Ministers and you that are Masters of Families should learn of him It is our Duty to teach the Flock committed to our Charge Acts 20.20 I kept back nothing that was profitable to you teaching you publickly and from House to House We are to draw out all the Truths necessary to Salvation It is not enough that Ministers live honestly and unblameably that they are hospitable and kind but they must teach the People to read God's Name If you hire a Man to prune the Vineyard and he diggeth in the Field to fight in the Battel and he watcheth the Stuff it is not the Work you set him about So to you that are Masters of Families the Apostles were Christ's own Family God expecteth it from you Gen. 18.19 I know him that he will command his Children and his Houshold after him and they shall keep the way of the Lord. Do not disappoint the Lord he reckoneth upon it your Family should be a little Flock a little Church Families are the Fountains of Church and Common-wealth Oh how sweet will it be when we come to die if we could say as Christ we concerning our Flock you concerning your Families I have manifested thy Name to them that thou gavest me out of the World thine they were and thou gavest them me and they have kept thy Word 2. Observe The earnest desire Christ had to glorify his Father by living teaching dying thy Name thy Word Oh that we would learn of our Lord to glorify our Father which is in Heaven to be contented to do any thing to be any thing so we might be to the glory of God! 3. Observe The Excellency of the Doctrine of the Gospel It s Certainty its Clearness 1. It s Certainty It is not a Doctrine forged in the Brain of Men but brought out of the Bosom of God into the Breasts of the Apostles and from them conveyed to us In this word you have the Father's Heart Christ told it the Apostles I have manifested thy Name to them c. Christ is the Original Author Heb. 1.2 In these last Times he hath spoken to us by his Son The Son of God is the first Man in the Roll of the New-Testament Prophets the first was not an Angel but God's own Son the Messenger of the Covenant the Apostle of our Confession Though Christ doth not speak to us immediately in Person yet he spake to us by the Apostles they have their Light from Christ. Therefore he that readeth the Word should seem to hear Christ speak This was that which he whispered to the Apostles in secret 2. The Clearness of the Scriptures Christ knew all the Councils of God and he hath manifested his Name to the Apostles There is a Light shining if we see it not it is a sign we are lost 2 Cor. 4.3 4. If our Gospel be hid it is hid to them that are lost In whom the God of this World hath blinded the minds of them which believe not lest the Light of the glorious Gospel of Christ who is the Image of God should shine unto them What an Advantage have we above the Gentiles and above the Jews 1. Above the Gentiles The Doctrine of the Essence and Will of God cannot be known by the Light of Nature Somewhat of his Glory shineth in the Creatures Rom. 1.20 For the invisible Things of him from the Creation of the World are clearly seen being understood by the things that are made even his Eternal Power and Godhead Some Characters there are in Conscience though horribly defaced but alas the furthest reach of Nature cometh short of Salvation Nature is blind as well as lame in things supernatural there are some few remains of Light to keep the Law of Nature alive in the Soul for the advantage of Civil Society and Moral Business When Nature putteth on the Spectacles of Art still she is blind There are many Inventions to polish Reason to sharpen Discourse there is Logick for Language Rhetorick for Government and Equity Laws for Health Physick for Manners Ethicks for Societies of Men Politicks for Families Oeconomicks but for Worship Nothing their piercing Wits were there blunt Man is naturally wise for every thing but to maintain a respect between him and God They knew there was a God and that this God ought to be worshipped but what he was and how he should be worshipped they knew not their Knowledg was rather a Mist than a Light His Works told them that
given him out of the World by the inward Work of his Grace Moral Suasion is common to all but he taketh some aside and worketh on their Hearts 2. For the manner of this Teaching it is accompanied with Force and Power There is always an Operation that goeth along with this teaching John 6.44 45. No Man can come to me except the Father that hath sent me draw him It is written in the Prophets they shall be all taught of God There is Teaching and Drawing The Inspiration and the Impression go together He is an incomparable Teacher he giveth the Lesson and an Heart to learn it with Information he reformeth and with the Knowledg of our Duty he giveth a Will and Power to do it He teacheth the Promise so as to make us believe it the Commandment so as to make us obey it The Soul is God's Eccho Psal. 27.8 When thou sayest Seek ye my Face my Heart said unto thee Thy Face Lord will I seek He reformeth by his Light and exciteth by the Power of his Grace In short it is a powerful Teaching joined with an inward Working His Scholars are sure of Proficiency for he hath their Hearts in his Hands and can move them according to his own Pleasure There is not only an Illumination of the Mind but a Bowing of the Will Corrupt Nature in Man is strong enough to resist any thing of Man as he is Man 3. The necessity of this inward Light without it the Word will not work Many bear outwardly that are never the better John 6.44 No Man can come to me except the Father which hath sent me draw him There must be an inward Light an inward Operation on the Soul or the Word is without Effect the Heart must be opened as well as the Scriptures As all the Multitude that thronged on Christ did not touch him as the diseased Woman did who touched the Hem of his Garment Who touched me saith Christ knowing that virtue had gone out of him Mark 5.30 Many may come to an Ordinance but virtue passeth out to few The outward Minister can but speak to the Ear it is Christ works Grace in the Heart unless the Holy Ghost come down and open the Mouths of Preachers to speak and the Hearts of People to hear all is to no purpose Vse Well then Every time you come to the opening of the Scriptures look for this inward Light to shine into your Hearts that you may have a saving Knowledg of God in Christ. Remember you come to hear that Doctrine which Christ hath brought down from the Bosom of the Father and he must bring it into your Bosoms There are two sorts of Hearers 1. Some are careless that come hither but scarce hear the Minister their Bodies are in the Sanctuary but their Spirits are in the Corners of the Earth Their coming is made fruitless by the wandring of their Hearts they have experience of the Power of Satan not of Christ The Devil presenteth to their Fancy such Objects as carry their Spirits from God and his Work Ezek. 33.31 They come unto thee as the People cometh and they sit before thee as my People and they hear thy Words but they will not do them for with their Mouth they shew much Love but their Heart goeth after their Covetousness Carcases without a Spirit are but Carrion Clothes stuffed with Straw that were a mocking So is a Body present at hearing the Word without a Soul What is the difference between an absent Body and a wandring Spirit God knocketh at the Heart but there is none within to hear him 2. Some hear the Minister but do not wait for the Illumination of Christ which sometimes God grants to us in the hearing of the Word Acts 11.15 As I began to speak the Holy Ghost fell on them this is to draw us to Attention Acts 16.14 Whose Heart the Lord opened that she attended to those things that were spoken by Paul When God disposeth us to hear his Word attentively he approacheth to us in Mercy SERMON VIII JOHN XVII 6 I have manifested thy Name unto the Men which thou gavest me out of the World thine they were and thou gavest them me and they have kept thy Word II. THE next Argument is what the Father had done in and about Believers he disposed them into the Hands of Christ Thine they were and thou gavest them me Where is First His Interest in Believers Secondly His Act about Believers First His Interest in Believers Thine they were How is this to be understood Divers have framed divers Sences thine by Creation thine by Election thine by Sanctification The Father being first in Order of the Persons all Original Works are proper to him So Creation is ascribed to him so the Lord saith Ezek. 18.4 All Souls are mine all created by him But this sence is not so proper to this place because those for whom Christ prayed not might plead this Interest so Satan is God's the Wicked and all Creatures are God's By Election thine by free Election mine by special Donation 1 Pet. 2.9 Ye are a chosen Generation a peculiar People the first and highest Act of Grace is ascribed to him they are his chosen and peculiar Ones These were eternally his and by the continuation of the same purpose of Grace they are always his This is proper to this place only Sanctification may be included which is as it were an Actual Election As by Original Election the Heirs of Salvation are distinguished from others in God's Purpose and Counsel so by Actual Election they are visibly distinguished and set apart from others So thine they were by an excitement of thy Spirit and Grace stirred up to follow me and chuse me in this special way of Service Sanctification is also ascribed to the Father John 6.44 No Man can come unto me except the Father that hath sent me draw him and Jude 1. To them that are sanctified by God the Father The first Effect of Saving-Grace is ascribed to him as the first rise of Grace is from his Love I prefer the middle Sence and do only take in the latter as the Effect Thine they were they were chosen by the Purposes of thy Grace and called which is the Effect of that Grace passing upon their Hearts From hence 1. Observe That Christ pleadeth Interest as an Argument in Prayer It is meet when we come to pray to God that we can say We are his This way would Christ endear his own Disciples to the Father's Respect and Grace Psal. 119.44 I am thine save me The great Work of Christians should be to discern their Interest that they may come to God with some confidence Though you cannot say I am thine with respect to the purposes of his Grace yet at least you should say I am thine in your own Dedication and Choice Si nostra tueri non vultis tamen vestra defendetis Many a trembling Christian dareth not say He is mine but
he is resolved to say I am his that is the fitter Argument with God With our own Souls in our own Straits plead He is mine Psal. 42.11 Why art thou cast down O my Soul and why art thou disquieted within me hope thou in God for I shall yet praise him who is the Health of my Countenance and my God but in Prayer plead I am his though you cannot plead his Choice plead your own Resignation Consider it is a forcible Argument Every one will provide for his own He is worse then an Infidel who will not provide for his own especially those of his own Houshold It is a comfortable Argument When we cannot speak of our Works we may speak of our Interest Lord I am a Sinner but I am thine I am a poor Wretch but I am one that would not be his own unless I am thine Oh but says the poor Soul If I could say that I am thine one that belongeth to the Purposes of thy Grace there were some Comfort Answ. It is sweet when we can say mutually I am my Beloved's and my Beloved is mine But are you not willing to chuse him though you cannot say he hath chosen you The choice of our Portion discovereth our Interest Canst thou in truth of Heart say Lord I have none in Heaven but thee none upon Earth that I desire in comparison of thee Psal. 73.25 If you can in the sincerity of your Hearts call God to witness this it is sweet Though thou canst not apply Christ canst thou resign thy self then we have the Fruit of Election though we have not the Sense of it God certainly hath chosen us when by the Work of his Grace he maketh us chuse him Fallen Man is not dainty in his choice till a Work of Grace passeth upon him he turneth from the Creator to the Creature he saith to the World Would to God thou wert mine to Riches Honours Pomp would thou wert mine Happy is the People that are in such a Case It is Grace turneth us from the Creature back again to God God is our Portion because we are his God cannot refuse that Heart which he hath thus drawn to himself 2. Observe again That none are given to Christ but those that were first the Father's Thine they were he had chosen them in the Purposes of his Grace and disposed them into Christ's Hands Thine by Election mine by Special Donation The Acts of the three Persons are commensurable of the same Sphere and Latitude those whom the Father chuseth the Son redeemeth and the Spirit sanctifieth The Father loveth none but those that are given to Christ and Christ taketh charge of none but those that are loved of the Father Your Election will be known by your Interest in Christ and your Interest in Christ by the Sanctification of the Spirit All God's Flock are put into Christ's Hands and Christ leaveth them to the care of the Spirit that they may be enlightned and sanctified In looking after the Comfort of Election you must first look inward to the Work of the Spirit on your Hearts then outward to the Work of Christ on the Cross then upward to the Heart of the Father in Heaven 1 Pet. 1.2 Elect according to the foreknowledg of God the Father through sanctification of the Spirit unto Obedience and sprinkling of the Blood of Jesus Christ. There is a Chain of Salvation the Beginning is from the Father the Dispensation through the Son the Application by the Spirit all cometh from God and is conveyed to us through Christ by the Spirit Secondly The Father's Act about Believers Thou gavest me them How are they given to Christ Things are given to Christ two ways by way of Reward or by way of Charge 1. By way of Reward So all Nations are given to him by way of Reward Psal. 2.8 Ask of me and I will give thee the Heathen for thy Inheritance and the uttermost parts of the Earth for thy Possession He is Lord of all Acts 10.36 even of the Devils All Flesh are thus given to him to be ruled by him This Donation is very large and comprizeth Elect and Reprobates all Nations are Christ's Heritage in this sence as well as the Church All Power in Heaven and in Earth is given to him to dispose of Elect and Reprobates according to his own Pleasure Only in this giving by way of Reward there is a difference some are given to Christ at large to be disposed of according to his Pleasure others are given to him for some special Ministry and Service as Hypocrites in the Church and so Judas was given to him as Christ saith Vers. 9. Of them which thou hast given me I have lost none but the Son of Perdition Again others are given to him by way of special and peculiar Interest to be Members of his Body Subjects of his Kingdom c. So only the Elect are given to Christ the great Bargain that Christ drove with his Father was an Interest in Souls therefore it is said Isa. 53.10 11. When thou shalt make his Soul an Offering for Sin he shall see his Seed he shall prolong his days and the Pleasure of the Lord shall prosper in his Hand He shall see of the travel of his Soul and be satisfied This was all the Gain that Christ reckoned of 2. By way of Charge This again is proper to the Elect who are redeemed justified sanctified glorified The Elect are made over to Christ not by way of Alienation but Oppignoration none of them who are given to Christ by way of Charge can miscarry John 6.37 All that the Father giveth me shall come to me and he that cometh to me I will in no wise cast out And ver 39. This is the Will of him that sent me that of all which he hath given me I should lose none but should raise it up again at the last day And John 10.28 29. I give unto them eternal Life and they shall never perish neither shall any Man pluck them out of my Hand My Father which gave them me is greater than all and no Man is able to pluck them out of my Father's Hand There is Christ's Faithfulness and the Father's Power engaged therefore this must needs be proper to the Elect. Now because both these ways are proper to the Elect that that I observe is That the Father's Elect are given and committed to the Son as his Purchase and Charge First They are given to him by way of Reward Christ by virtue of his Purchase hath many Relations to Believers they are given to him as Subjects of his Kingdom as Scholars of his School as Children of his Family as the Spouse of his Bosom as the Members of his Body All these Relations I shall insist upon for this was the Honour that was granted to Christ upon his Obedience It was much that Christ would be our King more that he would be our Master more that he would be our Father
Grounds practise upon this Truth that Christ came out from God 3. Chuse out to your selves faithful Teachers such as Christ was delivering the Word with Authority and Faithfulness to God and Men such as do not seek their own things fear no Man's Face and come with the powerful Evidence and Demonstration of the Spirit And indeed Ministers should be careful to manifest themselves to the Consciences of those with whom they deal that they may have a Testimony of Christ speaking in them 1 Cor. 15.3 that he teacheth in and by them they should be assured of their Doctrine that Christ brought it out of his Father's Heart not speaking by rote like Parrots 1 John 1.1 That which was from the beginning which we have heard which we have seen with our Eyes which we have looked upon and our Hands have handled of the Word of Life that which our Hearts have felt that which we have not by rote nor by guess but by experience 1 Tim. 6.13 Jesus Christ witnessed before Pontius Pilate a good Confession 3. Observe Christ's gentleness in bearing with their Failings Now they have known It was a long time e're they could be gained to a sence of his Divine Power therefore he chargeth them with hardness of Heart Mark 6.52 They considered not the Miracle of the Loaves for their Hearts were hardned So Mark 8.17 Perceive ye not yet neither understand Have ye your Hearts yet hardned And now in his Intercession to his Father he mentioneth not their Hardness nor the obstinacy of their Prejudices nor their present Weakness but their Knowledg Now they know they have been obstinate but he covereth that at least doth but imply it How willing is Christ to spread a Garment on our Nakedness Past Sins shall not hurt us when they do not please us When a Man turneth from Grace to Sin then all his Righteousness is forgotten Ezek. 18.24 All his Righteousness that he hath done shall not be mentioned So he that turneth from Sin to Grace or from Grace to Grace ver 22. All his Transgressions that he hath committed they shall not be mentioned unto him it is all undone by Repentance and Reformation How do Men differ from Christ we upbraid Men with past Failings when they are repented of It is hard to put off the reproach of Youth when God maketh them Vessels of Mercy they will not suffer them to be Vessels of Honour Hi homines invideant mihi gratiam divinam As the elder Brother upbraideth the reformed Prodigal Luke 15.30 As soon as this thy Son was come which hath devoured thy Living with Harlots thou hast killed for him the fatted Calf This is an envious Disposition and cross to God you go about to take off the Robes of Honour which God hath put upon them and to dispoil them as the Spouse was of her Ornaments 4. Observe What is the chief Object of Faith to believe the divine Authority and Commission of Christ and that his Power to dispense Salvation to the Creatures was given him from his Father There is a world of Comfort in this The Father being first in order of the Persons is to be look'd upon as the offended Party and as the highest Judg. 1. He is to be look'd upon as the offended Party All Sin is against God Psal. 51.4 Against thee thee only have I sinned and done this Evil in thy sight He had offended Vriah abused Bathsheba the Injury was against them but the Sin against God against thee thee only This may be referred to all the Persons but it chiefly concerneth the first Person to whom we direct our Prayers and who is the Maker of the Law Christ the second Person satisfied for the breach of it It is against thee thee only Now this is our Comfort that our Guilt and Sin was not cast on Christ's Person without the Father without his privity and consent nay it is his own Plot and Design it was the Father's Counsel rather than the Creatures Desire So that we may quiet our Consciences by that Promise Isa. 43.25 I even I am be that blotteth out thy Transgressions for my own Names-sake God the Father would have you look to him as one that hath only to do in this Matter Sin is a grief to the Spirit it is a crucifying of Christ but in the last result of it it is an Offence to God the Father because it is a breach of his Law God is the Fountain of the Divinity yea all that is done to the other Persons redoundeth to the Father as our Saviour reasoneth He that despiseth me despiseth him that sent me 2. The Father is the highest Judg. All the Persons of the Godhead are coessential and coequal in Glory and Honour only in Oeconomy or Dispensation of Salvation the Father is to be look'd upon as Judg and Chief Man is the Debtor Christ the Surety and the Father the Judg before whose Tribunal the Satisfaction is to be made therefore Christ saith My Father is greater than I. And in the whole Work of our Redemption he is to be considered as a Superior therefore all the Addresses not only of the Creatures but of the Son of God himself are to his Father for Pardon as if it were not in his own single Power Luke 23.34 Father forgive them they know not what they do If it passeth with God the Father then the Business is ended So 1 John 2.1 Christ is said to be an Advocate with the Father as Supream in Court as the Advocate is beneath the Judg. So John 14.16 I will pray the Father and he shall give you the Comforter Pardon Comfort and Grace cometh from the Father It is true it is said Mat. 9.6 That the Son of Man hath Power on Earth to forgive Sins but it is by Commission from the Father as we shall see anon Well then the Father is the Supream Judg whatever passeth in his Name is valid and authoritative Now it is he that committed the Work of Redemption to Christ He is the Supream Judg Eli saith 1 Sam. 2.25 If one Man sinneth against another the Judg shall judg him but if a Man sin against the Lord who shall intreat for him The meaning is if one Man hath trespassed against another the Magistrate may take up the Controversy by executing Justice and causing the Delinquent to make Satisfaction to the Party offended but who shall state the Offence and compose the Difference between God and us The Sin is committed against the Judg himself the highest Judg from whom there is no Appeal no Satisfaction can be made by Mortal Men and no Person is fit to arbitrate the Difference Therefore God himself is pleased to find out a Remedy and in all that the Son did he hath a great hand and stroak in it The Father's Act is Authoritative and above Contradiction If he had not given us a Mediator out of his own Bosom we had for ever lain under the guilt and burden of
shall speak unto them all that I shall command him Christ saith his Father gave it him Christ was consecrated Prophet of the Church by the Trinity Mat. 3.17 This is my beloved Son in whom I am well-pleased There was the Father's Voice the Holy Ghost as a Dove and the Son was there in Person Vse Which should stablish us the more in the Truth and is a Patern to Ministers It is excellent when we can say My Doctrine is not mine but his that sent me Or as Paul That which I received of the Lord I have delivered to you 1 Cor. 11.24 3. Observe Among the Things which the Father gave to the Son one of the chiefest is the Doctrine of the Gospel Let us look upon it as a Gift the Father gave it the Son gave it here is a double Gift it was a Gift from the Father to Christ and from Christ to the Apostles I have given them the Word which thou gavest me Next to Christ the Gospel is the greatest Benefit which God hath given to Men He that despiseth the Gospel despiseth the very bounty of God and Men cannot endure to have their Love and Bounty despised As when David sent a courteous Message to Nabal and he was refused he threatned to cut off from Nabal every one that pisseth against the Wall Take heed you despise not God's special Gifts The preaching of the Word it was Christ's largess in the day of his Royalty Ephes. 4 8 11. When he ascended up on high he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers As Princes when crowned have their Royal Donatives Those that grudg at the Ministry and count it a burden they do in effect upbraid Christ with his Gift as if it were not worth the giving Those that labour in the Ministry are his especial Gift to us They are but sottish Swine that trample such Pearls under Feet We should think of them as the special Favours of Christ. I do not speak of the Persons but the Calling This Disposition sheweth no love to Christ. Secondly The next Thing is the Nature of Faith There are two Things spoken of in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have received them and have known surely I. I begin with the latter in order of Words as first in order of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have known surely The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth truly surely is used to exclude that literal historical Knowledg which may be in carnal Men. I. Observe Faith cannot be without Knowledg It is not a blind Assent Rom. 10. 14. How shall they believe in him of whom they have not heard We must know what Christ is before we can trust him with our Souls 2 Tim. 1.12 I know whom I have believed we must see the Stay and Prop before we lean upon it otherwise we shall neither be satisfied in our selves nor be able to plead with Satan nor answer Doubts of Conscience He that is impleaded in Court and doth not know the Privileges of the Law how shall he be able to purge himself Fears are in the Dark The blind Man spoke Reason in that Conference between Christ and him when Christ asked him Dost thou believe on the Son of God He answered and said Who is he Lord that I might believe on him John 9.35 36. We must know what God is Till we have a distinct Knowledg of the Nature of God and the Tenor of the Covenant we shall be full of Scruples Well then Vse 1. It discovereth the wretched Condition of Ignorant Persons We are not so sensible of the Danger of Ignorance as we should be God will render Vengeance to them that know not God and that obey not the Gospel 2 Thess. 1.8 Poor Wretches they live sinfully and die sottishly they live sinfully they are under no aw of Conscience because they have no Knowledg and when they come to die they die sottishly like Men that leap over a deep Gulph blindfold they know not where their Feet shall light In their Life-time at best they live but by guess and some devout Aims and when they come to die they die by guess in a doubtful uncertain way Vse 2. To press Christians to gain more distinct Knowledg if you would settle your Souls in a certainty of Salvation God may lay trouble of Conscience upon a knowing Person but usually Persons Ignorant are full of Scruples which vanish before the Light as Mists do before the Sun 2. Observe They know surely In the Knowledg of Faith there is an undoubted certain Light It dependeth upon two things that cannot deceive us the Revelation of the Word and the illumination of the Spirit The Knowledg of Faith is less than the Light of Glory for Clearness but equal for Certainty it hath as much assurance from God's Word though not so much evidence as ariseth from Injoyment 3. Observe They know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly indeed Every kind of Knowledg is not enough for Faith but a true sound Knowledg There is a Form of Knowledg as well as a Form of Godliness Rom. 2.20 compared with 2 Tim. 3.5 A Form of Knowledg is nothing else but an artificial Speculation a naked Model of Truth in the Brain which like a Winter Sun shineth but warmeth not But let us a little state the Differences 1. The Light of Faith is serious and considerate Faith is a Spiritual Prudence it is opposed to Folly as well as Ignorance Luke 24.25 Oh Fools and â—low of Heart to believe all that the Prophets have said Faith always draweth to use and practice It is a Knowledg with Consideration Ephes. 1.17 That the God of our Lord Jesus Christ the Father of Glory would give unto you the Spirit of Wisdom and Revelation in the knowledg of him Many have Parts but they have not Wisdom to make the best choice for their Souls There is a great deal of difference between Knowledg and Prudence it is excellent when both are joined together I Wisdom dwell with Prudence Prov. 8.12 Wisdom is the Knowledg of Principles Prudence is an Ability to use them to our Comfort Knowledg is setled in the Brain not the Heart When Wisdom entreth into thy Heart Prov. 2.10 it stirreth up Esteem Affiance Love A Carnal Man may have a Model of Truth a traditional disciplinary Knowledg such as lieth in Generals not Particulars and is rather for Discourse than Life A Vintner's Cellar may be better stored than a Noble Man's he hath Wines not to taste but sell a Carnal Man hath a great deal of Knowledg for Discourse not to warm his own Heart 2. The Light of Faith is a realizing Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith is the Evidence of things not seen Heb. 11.1 it maketh absent things present to the Soul But the Light of Parts is a naked abstract Speculation it is without feeling there is no sense and feeling
shewed before I shall only now consider the last Reason which is more formally expressed For they are thine 1. Observe The Elect are so given to Christ that they are still the Father's Tho they are mine by Grant yet thou hast lost no part of thy Right and Propriety in them They are given to me by way of Oppignoration not by way of Alienation As the Father that giveth his Daughter in Marriage to another doth not lose his Fatherly Propriety she is her Husband 's and she is her Father's God hath given every Elect Soul as a Spouse to Christ and yet they remain his yea they were given to Christ that God's Right might be preserved All Men by right of Creation are his but they are especially his who are redeemed by Christ and sanctified by the Spirit because the destination and tendency of their Lives is still to the Father's Glory Others are his in Right but in the use and course of their Lives they are the Devil 's God hath lost them as it were But those that are given to Christ are not lost but his still partly because of Christ's Aim who still worketh in them to preserve the Father's Right John 14.13 Whatsoever ye shall ask in my Name that will I do that the Father may be glorified in the Son The Persons glorify one another John 16.14 He shall glorify me for he shall receive of mine and shall shew it unto you They are Christ's Members that the Father may be glorified in the purposes of his Grace partly in regard of the course and tendency of their Conversations John 15.8 Herein is my Father glorified that ye bear much Fruit. The Father is glorified by our fruitfulness Vse 1. It is an Engagement to Believers to walk so that God may not be ashamed to own them for his the Spirit not ashamed to dwell in them as Temples that they be not as Stables of Filth but as Temples of the Holy Ghost nor Christ ashamed to own them as his Members he will not be the Head of an Ulcerous Body nor God the Father ashamed of his Choice If ye bring forth much Fruit he is glorified he hath not made an unworthy choice But otherwise you grieve the Spirit Ephes. 4.30 You crucify Christ Heb. 6.6 you shame the Father But if you are sanctified and holy the Spirit will own you and work in you with joy 1 Pet. 4.14 The Spirit of Glory and of God resteth upon you on their part he is evil spoken of but on your part he is glorified By the innocency and holiness of your Lives you make it appear what manner of Spirit is in you he can own you with Glory Then Christ will not be ashamed of you Heb. 2.11 He that sanctifieth and they that are sanctified are all one for which cause he is not ashamed to call them Brethren Christ will count it no disgrace to himself to reckon you of his Kindred and Family he is not ashamed to say they are mine my Brethren my Kindred my Family my Spouse he is not ashamed of his Purchase And God the Father will not be ashamed of you Heb. 11.16 God is not ashamed to be called their God The Father will avow himself to be their Portion and they to be his that for his sake do renounce the World God will think it no dishonour to himself Vse 2. To disprove their claim 1. That only can make their claim by Creation The Lord knoweth who are his God's special Interest is founded in Grace People say he that made them shall he not save them God will not own his Creature that is disguised by Sin I know you not you are none of mine He that made them will shew them no Mercy and he that formed them will shew them no favour Isa. 27.11 No you are none of mine all his are given to Christ the Interest comes not by Nature but by Grace 2. Those that build their Hopes on Christ but do not walk as the Father's Christ never chose a Member that would not honour his Father John 15.16 Ye have not chosen me but I have chosen you and ordained you that you should go and bring forth Fruit and that your Fruit should remain that whatsoever ye shall ask of the Father in my Name he may give it you Christ will not allow their Claim who do not walk worthy of his Father's Love that they may have free and confident access to him in Prayer Vse 3. See the Felicity and Dignity of those that believe in Christ. Christ saith to the Father they are thine his peculiar and special Portion Exod. 19.5 Ye shall be a peculiar Treasure unto me above all People The World is God's Possession but you are his Treasure A Man may have Lands that he visiteth now and then but he taketh a particular care of his Treasure God loveth them as much as a covetous Man can love his Treasure We value Men by their Riches but God valueth them by Grace 1 Pet. 2.9 Ye are a chosen Generation a peculiar People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath bought them at a dear rate We were his before we were our own God had a thought of us before we had any Being and in time he made this distinction Tit. 2.14 Who gave himself for us that he might redeem us from all Iniquity and purify to himself a peculiar People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his People of Treasure his most precious Substance picked and chosen by Election beautified with the Righteousness of Christ distinguished from others by Grace God looketh on them as the Objects of his own Choice the Fruits of his Son's Purchase and the Workmanship of his own Spirit set apart from all others for his own Glory 2. Observe again That nothing moveth God to Mercy so much as the consideration that we are his This is Christ's own Argument for they are thine And Interest is elsewhere pleaded by the Church Isa. 64.8 9. But now O Lord thou art our Father we are the Clay and thou our Potter and we all are the Work of thy Hand Be not wroth very sore O Lord neither remember Iniquity for ever behold see we beseech thee we are all thy People When we come to God though we cannot plead Merit yet we may plead Interest As bad as we are yet we are thine our Enemies have used us at pleasure yet thou hast been pleased to enter into Covenant with us Lord wilt thou not cast one glance and eye of Favour upon thine own Children Oh it is sweet when we can come into the presence of God with this Confidence Ephes. 2.19 Now therefore ye are no more Strangers and Foreigners but Fellow-Citizens with the Saints and of the Houshold of God as some of his own Houshold and so sue out our Allowance A Stranger is one that cometh and his Occasions being served returneth to his own Home A Foreigner is one that dwelleth in a place but is not priviledged with
〈◊〉 ye unlord the Law so the word signifieth 6. By taking some solemn time to meditate of and admire the excellency of his Person and the fulness of his Redemption In Heaven this will be our great Work there they praise the Lamb for ever-more Rev. 4.10 11. The four and twenty Elders fall down before him that sat on the Throne and worship him that liveth for ever and ever and cast their Crowns before the Throne saying Thou art worthy O Lord to receive Honour and Glory and Power for thou hast created all things and for thy pleasure they are and were created They do not slight their glorious Work All the Glory they have is God's meer Bounty they hold it by Grace and magnify it by Grace So Rev. 5.8 The four Beasts and four and twenty Elders fell down before the Lamb having every one of them Harps and golden Vials full of Odours which are the Prayers of the Saints There is the Employment of the Church Militant and Triumphant Harps which are Instruments of Praise belong to Souls already glorified as Vials full of Odours belong to Believers on Earth The Earth is the true place of Prayer as in Heaven we shall be employed in Eternal Thanksgivings All the Church is yielding Homage to Christ It is the Study of Saints Ephes. 1.16 I cease not to give Thanks for you It was Paul's constant practice he breathed nothing but Christ 1 Cor. 2.2 I determined to know nothing among you save Jesus Christ and him crucified Our Thoughts of Christ should be sweet to us we should have ravishing apprehensions of him from day to day ravishing thy Heart with the excellency of Christ. Vse 3. Is Consolation to them that desire to glorify Christ. It is a singular Prop in your Prayers in every Address you have an Interest in Father and Son They are mine saith the Lord I loved them with an everlasting Love They are mine saith Christ I redeemed them with an everlasting Redemption And will not God provide for his own and Christ for his own Can he that hath the Father and Son miscarry and doubt of Audience You have the Father who is the Original Fountain of Blessing and you have Christ who is the Golden Pipe and Conveyance But especially in your last Address when you lie on your Death-Bed you know Christ's own Plea John 17.4 5. Father I have glorified thee upon Earth I have finished the Work that thou hast given me to do And now Father glorify thou me with thy self with the Glory that I had with thee before the World was It is a sweet Evidence What doth God look for from the Creature but Glory Objection 1. But you will say I cannot glorify Christ in my Addresses to God and cannot come with an Assurance becoming his Purchase I Answer 1. When we cannot apply let us disclaim Lord we come not in our own Names our own Worth and Desert which is none at all we come in the Merits of Christ we know there is no other Name under Heaven Hosea 14.3 In thee the Fatherless findeth Mercy that is every Person that wanteth a Guide Relief and Support Though we cannot say Father yet we can say we are Fatherless we have none to help us 2. If we cannot speak of the Love that he beareth to us for Christ's sake yet let us plead the Love that he beareth to him Christ's Name is very dear and precious in Heaven being God's beloved Son Lord for the Love that thou bearest to Christ We are his Clients though we cannot say we are his Members Though I cannot say Thou art mine yet I may say He is thine a Mediator of thy setting up God might have refused us if Christ had not Letters Patents from Heaven and his Commission under the Broad-Seal of God John 6.27 Him hath God the Father sealed Lord he is thy own authorised Mediator Moses was refused that interposed of his own accord Exod. 32.32 33. I have nothing to bring thee but a Mediator of thine own It is a prevailing Argument Object 2. Alas there is little that I do for God my Station is private Those in the Magistracy and Ministry that are in an eminent Sphere of Activity they may glorify Christ they do his Work upon Earth but what do I do I Answer 1. God will be glorified by every Man in his Way and Place John 17.4 Father I have glorified thee upon Earth I have finished the Work that thou hast given me to do We must not speak of our Rank Christ is glorified by thy diligence and Faithfulness in thy private Place a Man-Servant or a Maid-Servant 1 Cor. 7.22 He that is called in the Lord being a Servant is the Lord's Free-man being redeemed from the thraldom of Satan and servitude of Sin he doth glorify Christ. Titus 2.9 10. Exhort Servants to be obedient unto their own Masters and to please them well in all things not answering again Not purloining but shewing all good fidelity that they may adorn the Doctrine of God our Saviour in all things Godly Servants what an Ornament are they to the Gospel By the first Inlets of Religion into a Family it is made beautiful and lovely in the Eyes of Carnal Men who esteem the Doctrine by the Life and Practice of the Professors of it Servants in those days were bought and sold like Beasts The Lord doth not esteem Men by the Places they hold but by their Carriage in them 2. There is no Station so private but thou mayest do something for Christ to bring up thy Children in the Nurture of the Lord to instruct thy Servants thy Neighbours thy Fellow-Servants Zeal is like Fire or like Leaven it will spread and diffuse it self Object 3. I have laboured but to little purpose Answ. Success is not thy Work but God's We must mind our Duty and leave the success to God we shall not be responsible for lack of Success but want of Endeavours Isa. 49.4 Then I said I have laboured in vain I have spent my strength for nought and in vain yet surely my Judgment is with the Lord and my Work with my God It was a complaint of Christ himself his Ministry was without Fruit yet not without Reward We may have the Crown of Faithfulness if not the Fruit. A Minister is like a Fountain that always runneth whether they will hear or whether they will forbear So must you act in your Families Object 4. I was never called to Martyrdom I doubt I shall not glorify him I Answer 1. Wish not for Troubles but leave them to God and when they come take up his Cross. Simon of Cyrene was compelled we must not chuse our Cross but bear it Christ himself did not carry his Cross till it was laid upon him we must not seek it but take it up not brew our Cup but drink it When a Cross meeteth us in our way which we cannot escape without Sin or breach of Conscience we must bear it 2.
if they were not accepted in and for Christ. Nothing can be acceptable to infinite Purity but what is pure Habbak 1.13 Thou art of purer Eyes than to behold Evil and canst not look on Iniquity We should not have one good look from God were it not for Christ. To salve this Attribute was Jesus Christ sent into the World We think that Christ was only sent to satisfy Justice God hateth Sin out of Holiness punisheth it out of Justice and executeth that Punishment by his Majesty and Power so that we dread God for his Wrath Power and Justice but all these are awakened by his Holiness there is the Root of all So that consideration of God's Holiness maketh us to prize Christ. Alas what should vile Creatures do before an Holy God out of Christ 3. It is God's principal Glory Exod. 15.11 Thou art glorious in Holiness God is mighty in Power rich in Grace glorious in Holiness It is good to mark the distinctness of Expression in all the Attributes God that he might shew us how much we should prize Grace would be glorious in nothing so much as in Holiness This is Seraphical Divinity the Angels would teach us no other Divinity and Notions of God but Holy holy holy Lord God of Hosts Isa. 6.3 this is most pleasing to God profitable to Men. Christ taught us to pray first of all Hallowed by thy Name This should be the chiefest thing that we should think of in our Addresses to God So when the Angel Gabriel came to give notice of Christ Luke 1.35 That Holy Thing that shall be born of thee shall be called the Son of God Priùs sanctum quà m Dei Filium nominavit saith one of the Fathers You cannot call God nor Christ by a better Title it is his darling Attribute So the Saints in Heaven Rev. 4.8 They rest not day and night saying Holy holy holy Lord God Almighty it is nine times in Plantius's Edition as if they were delighted with the mention of it they take a sweet content in the Work Holy Father Holy Son Holy Spirit In Heaven they bless and praise God praise him for his Excellencies bless him for his Benefits We praise him for his Holiness we bless him for his Mercy in Christ this will be our Employment in Heaven Psal. 99.5 Exalt ye the Lord our God and worship at his Footstool for he is Holy God counteth it his chiefest Glory that he might teach the Creature that Moral Perfections are to be preferred before Natural it is better to be Wise than Strong to be Holy than Wise. III. Why especially must we thus look upon him when we deal with him for Grace and Sanctification 1. Because it is a Relief to Faith when we represent God to our selves as the Fountain of Holiness He is the Holy One of Israel and Christ calls him Holy Father Jude 1. To them that are sanctified by God the Father There is enough in God when we come for Pardon he is rich in Mercy when we come for Holiness he is glorious in Holiness he is the God of Grace you may have enough if you be not wanting to your selves Men are willing to spare out of their Fulness the Holy God is as able as willing to sanctify you it is a Work that he delighteth in Joab interceded for Absalom when he perceived the King's Heart was towards Absalom 2 Sam. 14.1 2. It may be a means to enlarge your Spiritual Desires You are to be holy as he is holy 1 Pet. 1.15 The Children if they be of the right Stock they should have some Resemblance of their Father Now you ask Holiness of God that you may be as God in some degree of Conformity tho not in exact Equality Assequi non possuâ—â—â— saltem nanquam sequi desinamus we cannot overtake God but we should never cease to follow him We have an high Patern that we might not be content with any low measures of Grace When you are asking it is good to be thinking of your Patern that you may inlarge your Spiritual Desires Lord wash me throughly Lord make me holy as thou art holy I forget the things that are behind it is nothing that I have already Vse 1. Information It informeth us 1. How greatly they sin that deride Men for their Holiness which is the express Image of the glorious God God is glorious in Holiness therefore they that despise Holiness they despise God himself Holy Brethren should no more be a Disgrace than Holy Father That is your Scorn which is the Divine Glory one of the chiefest Excellencies in the Godhead You hate God more than you do the Saints Holiness in them shineth with a faint Lustre 2. How much we should prize Holiness It is the Glory of God and the Glory of holy Angels the Devils also excel in Strength and the Glory of the Saints Ephes. 5.27 That he might present it to himself a glorious Church not having Spot or Wrinkle or any such thing but that it should be holy and without Blemish This is the Glory of the Church the Church that are are a distinct People from all the World should have a distinct Excellency Other Societies are made glorious by their Policy their Pomp their Trade the Church is a Society for Holiness and therefore it is called The fairest among Women the best of all Societies though it hath little of worldly Pomp and Splendor Psalm 93. ult Holiness becometh thy House O Lord for ever Some Ordinances became God's House for a time Ceremonies and Sprinklings and the Vail and the covering of Badgers Skins c. but Holiness is a standing Ordinance So private Christians are changed from Glory to Glory 2. Cor. 3.18 it is from Grace to Grace for the Apostle speaketh of our being changed into the Likeness of Christ. The World counteth Purity and Strictness a base thing Religio ignobilem facit but the Word is quit with the World and calls a wicked Man a vile Person Psal. 15.4 and the basest of Men Dan. 4.17 Vse 2. It presseth us to draw nigh to God as unto an Holy Father Worship must always be proportioned to the Object of it Conformity maketh way for Communion John 4.24 God is a Spirit and they that worship him must worship him in Spirit and in Truth As he is a God of Peace he will not be worshipped with wrathful Affections 1 Tim. 2.8 I will that Men pray every where lifting up holy Hands without Wrath and Doubting A living God must have a lively Service so a holy God should have a holy Worship this doth make us fit to enjoy God in the way of a sweet and gracious Communion 1. We must be in an holy State If we be accepted by God we must be like him holy as he is holy Partakers of a Divine Nature The Majesty and Glory of God we are not capable of God would not have us to imitate his Power and Majesty but his Holiness We enjoy him
Joy will be fulfilled John 16.22 Ye now have Sorrow but I will see you again and your Heart shall rejoyce and your Joy no Man taketh from you If we lose it our selves it is not utterly lost The Sun is always moving but it doth not always shine and display his Rays with a merry Countenance So a Christian meeteth with many Rubs but still he holdeth on his course to Heaven and therefore where Sense faileth Faith should make Supply 6. The Nature of Man is more acquainted with Sorrows than with Pleasures Men naturally are more susceptible of Sorrow than of Joy Partly because of the Presages of a guilty Conscience Heb. 2.14 Through fear of Death they were all their Life-time subject to Bondage Men are more ingenious and inventive to torment themselves than they are to find out Arguments of Joy Partly out of Ingratitude Mal. 1.2 I have loved you saith the Lord yet ye say Wherein hast thou loved us We grieve more for a mean Affliction than we rejoyce in many great Blessings As if the Humors of the Body be out of order or one Joint break this is enough to make us sink and ill at ease so one light Affliction sinks us Partly because God hath laid this Burden of Sorrow upon us to make us long for Heaven Few and evil are the Days of the Years of my Life Vse 1. To shew us the Goodness of God who hath made our Wages a great part of our Work and our Reward our Service The Lord doth not require of us to lance and gash our selves his Ways are not sowre Ways he hath made it a part of our Duty and Homage to rejoyce in him O that he should deal so bountifully with us in this Life The World might be a Bochim and it is a Beracha it is indeed a Vale of Tears But yet the Sun shineth sometimes when it raineth O how should this make us in love with the Service of God! They are happy that minister in his presence It is a Request Psal. 90.14 O satisfy us early with thy Mercy that we may rejoyce and be glad all our days Certainly God alloweth us to come with such Requests for he commandeth us to rejoyce 1 Thess. 5.16 Rejoyce evermore We might weep evermore yet he saith Rejoyce evermore Vse 2. To take off the Slander brought on the Ways of God as if they were dark and uncomfortable as if we should abandon and renounce all Delight O that wicked Men would but make experience God doth not require that you should renounce Delight but change the Course of it Joy is not abrogated but preferred Do not think the Practice of Religion is full of sadness and heaviness Will you believe the Spies that have been in the Land of Promise The Righteous are only fit to give Testimony to the Comfort of a converted Estate a Stranger intermeddleth not with their Joys If any of God's Children be uncomfortable it is because they have not tasted deep enough of the Promises the Comforter suffereth some contradiction from their Hearts and Lusts but what is this to your Estate The Souls of wicked Men are still under Bondage in the midst of their greatest Joys their Pleasures are mixed with Fear as Belshazzar was soon put out of his Mirth Vse 3. Let us despise the dreggy Delights of the World We are empty by Nature and worldly Joy filleth not but with Wind. Since Christ hath made such Provision for our Consolation why should we seek it elsewhere God hath forbid no Joy but what is hurtful Outward Mercies bring in some Joy but not a full Joy Godliness doth not unman us and hinder the Course of any true natural Affection But no outward thing should be our chief Joy a light Touch is best 1 Cor. 7.30 They that rejoyce should be as if they rejoyced not First we have an Interest then a comfortable Use of the Creatures Hast thou Wealth Power Greatness Do not bind up thy Heart with these Things they will be gone and then thy Joy will be gone too When they take up too much of our Affections they are Curses and will prove our Sorrow Eccles. 7.6 As the crackling of Thorns under a Pot so is the Laughter of the Fool This also is Vanity a slight superficial thing Vain 〈◊〉 are catched with every light Pleasure as a Fire soon taketh in Thorns Thorns 〈◊〉 under a Pot make a great Noise and so carnal Mirth maketh much Noise Worldly Men promise themselves a great deal of Pleasure and Contentment but this Fire is soon out so worldly Joy is soon gone Let â—s not delight in fleshly Liberty the Pleasures of Sin are short-lived and carnal Pleasures leave bitterness and remorse behind them Prov. 14.13 Even in Laughter the Heart is sorrowful and the End of that Mirth is Heaviness As Laughter through dilatation of the Spirits makeâ—h us sad afterwards The Fuel of carnal Pleasures is gross burdensom oppressive to Reason it hindreth the free Contemplation of the Mind and lasteth but for a little while we need to be refreshed with other Pleasures But God in Christ is full and fresh to all Eternity Angels are not weary of him Besides carnal Mirth is but Madness Eccles 2.2 I have said of Laughter it is mad and of Mirth what doth it It is good for no serious Purpose Solomon challengeth the Masters of Mirth what doth it but displace Reason and give way to Vanity and Lightness I know there is a lawful use of inoffensive Mirth but when we take Pleasures they should not take us Eph. 5.4 Neither Filthiness nor foolish Talking nor Jesting which are not convenient but rather giving of Thanks Verse 19. Speaking to your selves in Psalms and Hymns and spiritual Songs singing and making Melody in your Hearts to the Lord. There is a Mirth becoming the Gravity of a Christian. Vse 4. Reproof to two Sorts 1. To those that are always sad Christians do not live up to that Care and Provision which Christ hath made for them In Scripture it is Rejoyce evermore 1 Thess. 5.16 And they live as if God had said Weep evermore It is verily a Fault however disguised in some it deserveth Pity in others Chiding and Rebuke In some Pity that are under penal Disturbance when God putteth any into the Stocks of Conscience they cannot come out at pleasure These are irresistible Chains a poor Creature lieth bound till God saith Go forth Those Chains of Darkness in which the Devils are held are their own everlasting Horrors It is God's Prerogative to create the Fruit of the Lips Peace Peace Isa. 57.19 Joy is his immediate Dispensation We wonder considering the Comforts of the Gospel that there should be any such thing as Trouble of Conscience because we know not what it is to lie under God's mighty hand to be cast into the Prison shall I say or the Hell of our Consciences Alas poor Creatures we cannot break Prison when we will It is easy for
have an Interest in his Care if their hatred be for Righteousness-sake and your being zealous in the Ways of God then you may know God will keep you for that is the main Request Keep them through thine own Name And why Because I have given them thy Word therefore the World hates them The more they are our Enemies for God's sake the greater help will God afford us Men use to send relief there where the Battel is sharp and hottest so when the Battel is sharpest and hottest thou hast an Interest in God's Protection 2. Point The World hateth them because they are not of the World because of their strictness and holiness they live contrary to their Interests and Lusts this is the very Cause Observe There is such a Sin as Antipathy against the Power of Godliness or hatred of others because of their strictness in the Service of God and diligence in Heavenly Things Here I. I shall give you Instances of this from the Word of God II. Discoveries of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Malignity III. Reasons of it and then come to apply it I. Instances of it from the Scripture The World's Hatred is disguised under other Pretences but this is the proper cause of it The Word is the best Judg of that which is a searcher of the Thoughts and Intents of the Heart God and his Word have the same Properties Heb. 4.12 The Word of God is quick and powerful and sharper than any two-edged Sword piercing even to the dividing asunder of Soul and Spirit and of the Joints and Marrow and is a discerner of the Thoughts and Intents of the Heart Now what doth the Word say The Word of God doth tell us doctrinally that it is so and giveth Instances and Examples of it 1. Doctrinally that it is so Let us begin with that place which describeth the first rise of it Gen. 3.15 And I will put enmity between thee and the Woman and between thy Seed and her Seed There is a natural enmity between the two Seeds as there is between a Toad and a Man a Wolf and a Lamb a Raven and a Dove so there is between the Seed of the Woman and the Seed of the Serpent that is between Christ and his upright Followers and so many of Mankind as fall to the Devil's share an Enmity that will never be laid aside while the World is the World and till the Devil turn Christian and be converted which will never be The next place is Prov. 29.27 An unjust Man is an abomination to the Just and he that is upright in the way is an abomination to the Wicked There is a mutual Enmity between the Good and the Bad so as they can never piece in a firm Friendship only there is a difference between the prosecution of this Hatred the Just hate not virum but vitium Sin is to be hated not the Person as we are not to love the Sin for the Person 's sake so we are not to hate the Person for the Sin 's sake A good Man abhorreth that which is evil he loatheth it in others but chiefly in himself Or as the Schools distinguish there is odium abominationis offensionis and odium inimicitiae The Godly are offended with the evil Deeds of others tho they do not hate their Persons but the Wicked hate the Godly odio inimicitiae they have an inbred Enmity against them and seek their destruction they hate them despightfully because of the old Hatred The next place is John 15.19 If ye were of the World the World would love its own but because ye are not of the World but I have chosen you out of the World therefore the World hateth you You see Men are divided into two Ranks some are of the World and some are not of the World some there are whose Hopes and Hearts and Conversations are wholly here their Manners the temper of their Spirits and the course of their Worship is wholly calculated for the World Others there are that neither conform to the World in Judgment Affections nor Practice but wholly favour things past this Life are fitted for another World breath after it and labour for it Now let us see what different entertainment both these meet with some are dandled on the World's Knees suck freely of the Breasts of her Consolation Others are troubled and molested and exercised with all manner of Displeasures And why because they are chosen out of the World and called to the love and enjoyment of better things It is true there may be Contentions and Emulations among the Men of the World as their Lusts and Interests interfere and cross one with another but because they differ not in contrary general Principles and Ends the Hatred which they have towards their own is nothing so violent and extream as that which they have against the Godly and they do not so hate one another but that they can easily agree in this common Enmity against those who are upright with God as Herod and Pontius Pilate did and the Herodians and Pharisees against Christ and Gebal and Ammon and Amalek against Israel Thus you see Doctrinally the Scripture speaketh of such a thing 2. By way of Instance and Example Let us see how this Spirit of Enmity hath been working and how the Holy Men of God have had bitter experience of it Abel was slain by Cain Let us begin with Cain the Patriarch of Unbelievers Now the Holy Ghost giveth us a Comment on that Action 1 John 3.12 Not as Cain who was of that wicked One and slew his Brother And wherefore slew he him Because his own Works were Evil and his Brother 's Righteous The one was the Seed of the Woman the other of the Serpent the one worshipped God after the right Order and brought the First the Fat the Tenth to the Lord the other was slight and careless in Worship The Targum of Jerusalem mentioneth a Disupte that happened between them concerning the Providence of God and the Last Judgment and the World to come and those wholesome Doctrines by which Godliness is maintained Non est judicium nec Judex nec Soeculum aliud nec munus pro justis nec poena pro impiis However this we are sure it was for his Godliness that this outrage was committed upon him Let us go a little lower in the story of the Patriarchs we shall find Isaac scoffed at by Ishmael Gen. 21.9 Upon which practice of his the Apostle glosseth thus Gal. 4.29 As he that was born after the Flesh persecuted him that was born after the Spirit so it is now Scoffing and Mocking is a kind of Persecution ever so it was and ever so it will be while there are two Seeds in the World Whatever civility the Men of the World have they are all opposite to Grace and Godliness and do not only refuse and resist it in themselves but hate it and persecute it in others I say they that have
the Affections are scattered to other Objects it is Adultery the Wife of the Bosom is defrauded of her Right So it is Spiritual Adultery when the World hath intercepted your Delight and you go a whoring after it It is Idolatry to divert our Trust and Adultery to divert our Delight Worldliness is expressed by both terms Adultery and Idolatry Psal. 73.27 28. Thou hast destroyed all them that go a whoring from thee but it is good for me to draw near to God Estrangement of affection from God is called there going a whoring from God and opposed to delight in Communion with God And it is Spiritual Idolatry Col. 3.5 Mortify your earthly Members Fornication c. and Covetousness that is Idolatry And Ephes. 5.5 No covetous Person that is an Idolater shall inherit the Kingdom of Christ and of God Therefore tho we do not run into gross Sins we must watch against these Distempers lessening of our care of and delight in Heavenly Things 2 ly Pray God is the best Guardian and Keeper he must watch over our watching Psal. 141.3 Set a Watch O Lord before my Lips and keep the Door of my Mouth Our Security lieth in the restrains of his Grace and the conduct of his Spirit 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed to him against that day Give your Souls to Christ to keep it is our best Jewel it is fit it should be in safe Hands In every Prayer we do anew charge Christ with our Souls the Heart is best kept when commended to Christ. To quicken you consider how weak the highest Saints have been when God hath loosed his Hand and left them to themselves David was an Holy Man a Grown Man a Saint of long standing of many Experiences yet he was overcome by his Eyes Joseph was a Youth a Servant had a fair Opportunity which David wanted he did not tempt but was tempted yet he resisted Gen. 39.9 How shall I do this Wickedness and sin against God Who would have thought that Lot that was kept Righteous in Sodom should have miscarried in the Mountain where there was none but his own Family God sometimes will shew us such Instances that we may learn to wait and depend on him 5. Obs. The Necessity of God's keeping Christ would never make a Prayer to his Father for it if it had been in their own Power to keep themselves It is God must keep us if he doth but leave us to grapple with a Temptation in our own strength we are soon gone Keep them from Evil. This Point hath been of often recourse in this Prayer therefore I shall be the briefer in it First How God keepeth us Secondly Why God keepeth us First How God keepeth us God hath many ways of keeping us but they may be reduced to two either by his Spirit or Providence 1. All the inward Work is dispatched by the Spirit by the Power of which he suppresseth Inclinations to Sin and layeth on restraints of Grace Gen. 20.6 I withheld thee from sinning against me So in his People he weakneth the Power of Sin prevents us by the counsels of his Grace from giving consent leaves the awe of Grace upon the Soul to weaken the Power of Sin Jer. 32.40 I will put my fear into their Hearts that they shall not depart from me and giveth actual strength when tempted 2 Cor. 12.9 My Grace is sufficient for thee and when we fall God raiseth us that we perish not Sometimes God lets us fall as a Father when the Child is busy about the Fire puts his Finger to a Coal that he may be afraid of it It is one of his Methods to bring us to Heaven to make us taste of Sin 's Bitterness David prayeth Restore unto me the joy of thy Salvation and uphold me by thy free Spirit Psal. 51.12 2. By his Providence 1. He removeth the provoking Occasions and Objects of Sin Psal. 125.3 The Rod of the Wicked shall not rest upon the Lot of the Righteous lest they put forth their Hand to do Iniquity We need this outward Help if we had oftner occasions we should be more angry more voluptuous more worldly 2. Violent Temptations are not permitted where he seeth we are most weak As Jacob drove as the little Ones were able to bear 1 Cor. 10.13 God will not suffer us to be tempted above what we are able but with the Temptation will make a way to escape that we may be able to bear it He doth not give us into the Enemies Hands and leave us to the Malice of Satan or the Violence of Men all is guided with Wisdom and Care And 3. By with-holding Occasions and Opportunities when Temptation hath prevailed Job 33.17 That he may withdraw Man from his purpose and hide Pride from Man When we have conceived a purpose God hindreth the Execution such Disappointments are a great Mercy Secondly Why God alone must keep us 1. From the Nature of God he is able 2 Tim. 1.12 I know he is able to keep that which I have committed to him 1 Pet. 1.5 Who are kept by the Power of God Jude 24. To him that is able to keep you from falling He is wise 2 Pet. 2.9 The Lord knows how to deliver the Godly out of Temptation God is skilful and well verst in this Work God is faithful and will not fail 2 Thess. 3.3 The Lord is faithful who will stablish you and keep you from Evil. Our Establishment and Preservation from damning Sins is among the Blessings of the Covenant his Faithfulness lieth at stake 2. From our Weakness We cannot keep our selves We are so weak we are apt to consent to Lusts or to faint under Afflictions We can no more stand against Satan than a Lamb can against a Wolf The World hath a treacherous Party in our own Hearts The best things are most dependant a Sheep not a Wolf a Vine not a Bramble a Saint he is always depending Vse 1. Do not forfeit God's keeping This may be done therefore we pray Mat. 6.13 Lead us not into Temptation God as a Judg puts us for our Exercise under Satan's Hands as a Malefactor is put into the Serjeant's Hands if he will not be ruled this is a Spiritual Excommunication Partly to cure us of Self-confidence or resting in our own strength we use to try Men that boast with an heavy Burden so doth the Lord Judges 10.14 Go and cry unto the Gods whom ye have chosen let them deliver you in the time of your Tribulation Partly to cure us of neglect and unthankfulness when we do not take notice of God's keeping when God hath lent us his Grace and we think we are not beholden to him as if a Man is weary and another should lend him his Staff to go by and thereupon he should begin to slight him He taketh no notice of his Preservation that doth not walk
corrupt according to the deceitful Lusts And that ye put on the New Man which after God is created in Righteousness and true Holiness It is indeed a Question Where the Trial of a Christian lieth â—ost sensibly in Mortification or Vivification in an hatred of Sin or in the practice of Duty It may be alledged that our Nature doth more easily close with Precepts than Prohibitions We are many times content to do much if the Law require this or that we yield and consent to it but to be limited and debarred of our Delights this is most distasteful Men that love Sin cannot endure Restraints O that there were no Bonds And therefore to meet with Man's Corruption the Decalogue consists more of Prohibitions than Precepts the fourth and fifth Commandment are only positive But then on the other side it may be alledged that many that live a civil Life and do no Man wrong have no care of Communion with God and that Sins trouble the Conscience more than Want of Grace Natural Conscience doth not use to smite for spiritual Defects Sins work an actual Distemper and Disturbance to Reason It is the new Nature that maketh Conscience of Duties and of obeying God's Precepts therefore the New Nature is here most tried but yet both must be regarded 2. Both are alike disserviceable to the Work of Grace It is another Question Whether we are more hardened by Sins of Omission or by Sins of Commission For Sins of Commission it may be alledged that they stun the Conscience like a great Blow on the Head and cast Grace into a Swoon David's Adultery put all out of order 2 Sam. 12.14 Howbeit because by this deed thou hast given great occasion to the Enemies of the Lord to blaspheme the Child which is born of thee shall surely die He lay in a spiritual Swoon till the Child was born But then on the other side Neglect of Duty depriveth us of the Influences of Grace and hardens us insensibly An Instrument tho never so well in Tune yet if you let it alone it will be soon be out of order worse than if a String were broken After some great and sudden Fall into Sin theâ—â— may be a Recovery as in David's Case but it is hard to recover out of long Neglects Therefore Sins of Omission are more dangerous than Sins of Commission And if your Communion with God be not constant the Heart contracts Rust. A Key that is seldom turned is rusted in the Lock by neglect and omission of God and Duties the Heart is wonderfully hardened and estranged from God Gifts and Graces languish and perish in Idleness 2 John v. â— Look to your selves that we lose not those things which we have wrought Standing Pools are apt to putrify and Sins increase as well as Unfitness for Duties the Motions of the Spirit are quenched 3. Both are odious to God It is a Question Whether God hateth most the careless sluggish Person or the outwardly vicious A barren Tree cumbreth the Ground and is rooted out as well as the Bramble It is not enough that a Servant do his Master no hurt but he must do his Work An Husbandman is not contented that his Land does not bear him Briars and Thorns but it must yield him good Grain It is not enough to say I am no Swearer no Drunkard What Communion have you with God What motions and feelings of the Power of Holiness Want of Grace depriveth a Man of Happiness As you would not be damned in Hell so you should get Evidences for Heaven Negative Righteousness in abstinence from Sin the Brutes and inanimate Creatures have it is improper and lame Omission of good Duties is a more general Means of Destruction than Commission of Evil But then Commission of Evil is ever accompanied with Omission of Good but Omission of Good is not always accompanied with Commission of Evil. He that doth Evil dishonoureth God more but he that omitteth Good disadvantageth himself more Sin is more odious than Want of Grace in it self yet Want of Grace considering our Advantages may provoke God as much as Commission of Sin II. To whom he prays Holy Father sanctify them Observe It is God must sanctify us We cannot ouâ— selves and Means will not without God 1. We cannot our selves We could defile our selves but we cannot cleanse our selves as little Children defile themselves but the Nurse must make them clean A Sheep can wander of it self but it is brought home upon the Shepherd's Shoulders Domine errare per me potui redire non potui God that gave us his Image at first must again stamp it on the Soul Who can repair Nature depraved but the Author of Nature When a Watch is out of order we send it to the Workman Eph. 2.10 We are his Workmanship created in Christ Jesus unto good Works that we might walk therein Levit. 21.8 I the Lord that sanctify thee am holy It is God's Prerogative 2. The Means cannot without God It is by the Truth but God is the principal Cause Sanctification is ascribed to many Causes To God the Father as he decreeth it Jude 1. To them that are sanctified by God the Father To the Son as he merited it Eph. 5.25 26. He gave himself for the Church that he might sanctify and cleanse it To the Holy-Ghost as he effects it 2 Thess. 2.13 God hath from the beginning chosen you to Salvation through Sanctification of the Spirit To Faith as it receiveth the Grace of God Acts 15.9 Purifying their Hearts by Faith To the Word as the Instrument of begetting it John 15.3 Now ye are clean through the Word which I have spoken unto you It is the external Means But all Efficacy is of God and Grace is his Creature else what should be the reason why the same Word preached by the same Minister worketh on some and hardneth others at least it amendeth them not Lydia alone is converted because the Lord opened her Heart Acts 16.14 Man's Will doth not put the difference but God's Grace Vse It presseth us 1. To wait and look for it from God A Plant thriveth better by the Dew of Heaven than when watered by the Hand We may say as Peter Acts 3.12 Why look ye so earnestly on us as tho by our own Power and Holiness we had made this Man to walk Am I in the place of God saith Jacob to Rachel Gen. 30.2 When you look only to the Teacher's Gifts you lose the Divine Operation it may fill your Heads with Fancies and Notions but not your Hearts with Grace 2. To praise the Lord when it is accomplished 1. Cor. 3.5 What is Paul Or what is Apollo but Ministers by whom ye have believed As if Children should thank the Servants for what they have Grace maketh us more in debt you have received it from him not from your selves Not I but the Grace of God in me Thy Pound hath gained ten Pounds If you have any Holiness any
good Work it is not of your selves but of God Every Act every Degree of Holiness is from God III. For whom he prayeth the Apostles I. That were already holy John 13.10 Ye are clean and in the Verse immediately preceding They are not of the World yet now Sanctify them let their Hearts be more heavenly and their Lives more pure every day Observe Those that are sanctified need to be sanctified more and more Rev. 22 1â— He that is righteous let him be righteous still he that is holy let him be holy still 1. Our inward Sanctification must increase because of the weakness of present Grace and the relicts of Corruption 2 Cor. 4.16 Tho our outward Man perish yet the inward Man is renewed day by day It is not a Work to be done at once 1 Thess. 5.23 And the very God of Peace sanctify you wholly and I pray God your whole Spirit Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ. It is perfect in parts at first the New Creature doth not come out maimed but not in degrees there is need of more Sanctification in Spirit in Soul in Body the Kingdom of Heaven increaseth by degrees 2. Our outward Man must be cleansed day by day because of new defilements John 13.10 He that is washed needeth not but to wash his Feet but is clean every whit It is an Allusion to a Man coming from the Bath his Feet contract Soil in the Passage Your Persons are sanctified by the Spirit but when you are never so holy there are new Defilements Vse 1. Be not satisfied with any present degrees of Grace There is an holy Covetousness I count not my self to have attained Phil. 3.14 Christ is so full that we cannot receive all at once 2. It is a strange Conceit in any to think they may be too good When we begin to be unwilling to grow better we begin to wax worse it is a good degree of Grace to know our Defects 3. Therefore let us use Means to persist in Holiness to increase in Holiness especially Prayer which is the Breath which God hath appointed to keep in the Flame II. For the Persons once more They were to preach the Word as a Preparative he prayeth for Sanctification Observe Holiness is a good Preparative to the Ministry and they are inwardly consecrated by the Spirit sanctifying them 1. That they may have experience of the Truth of the Doctrine upon their own Hearts The Apostles were to preach the Truth to others now saith he Sanctify them through thy Truth I believed and therefore have I spoken Psal. 116.10 We speak best when we speak by experience This is the right way of getting Sermons by Heart We are God's Witnesses now we should have sound Experience 1 John 1.1 That which was from the beginning which we have heard which we have seen with our Eyes which we have looked upon and our Hands have handled of the Word of Life That which we have seen and heard declare we unto you Ezekiel was first to eat the Roll Ezek. 3. 1 2 3. not only to see it and to hear it but to eat it Ministers must first eat themselves then feed others We are not to speak by hear-say to deliver God's Message as a meer Narration but out of a deep Impression on the Heart What cometh from the Heart and from Experience is quick and lively 2. For the Honour of God Carnal Ministers bring a Reproach upon the Ordinances 1 Sam. 2.17 The Sin of the young Men was very great before the Lord for Men abhorred the Offering of the Lord. Who will take Meat out of a Leprous Hand 3. To answer the Types of the Law Aaron and his Sons were sanctified for the Levitical Priesthood Exod. 29.4 To be washed with Blood and Oil to be washed in the great Laver sprinkled with Blood anointed with Oil which denotes Remission of Sins Regeneration the Gifts of the Spirit 1 John 5.8 There are three that bear Witness in Earth the Spirit the Water and the Blood Every Office should have a solemn Consecration Vse 1. Ministers should look to their inward Call They that are designed to serve God in a special manner must look after special Purity It breedeth Atheism when we do not live up to our Doctrine People will say they must say something for their Living 2. Let People look to their choice of Ministers There is a great deal of difference between an Eloquent and an Experienced Pastor Secondly We now come to the Means or Manner how Christ's Request is to be accomplished by thy Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendred in thy Truth or by thy Truth oâ— through thy Truth as Vers. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an Article that they may be sanctified through the Truth or as in the Margeâ—t truly sanctified but we better render it by the Truth there is an Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in Truth but in the Truth and it is presently added thy Word is Truth So that it noteth not the kind of their Sanctification but the Instrument and Means Now these words by thy Truth may be understood either of God's Faithfulness or his revealed Will both which are called his Truth Of God's Faithfulness as Vers. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as keep them by thy Power so sanctify them by or according to thy Truth and Faithfulness But this Exposition tho plausible yet is not so proper because it is presently added thy Word is Truth By Truth then is meant not his Faithfulness but his revealed Will. Now God hath revealed his Will by the Light of Nature or by the Light of his Word That Will of God which is revealed by the Light of Nature is called Truth so the Gentiles are charged Rom. 1.8 With-holding the Truth in Vnrighteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be known of God Vers. 19. is called Truth How came the Gentiles by the Truth who are strangers to the Covenant of Promise The Apostle answereth much of God was known to them But this Truth that is here spoken of is the Will of God made known in his Word or the Knowledg of things necessary to Salvation concerning God and his Worship first delivered by the Prophets afterwards explained by Christ himself to the Apostles and by them consigned to the Church Now the Truths delivered in the Word may be referred to two Heads Law and Gospel The distinction in Christ's Time was Law and Prophets In this place Christ chiefly intendeth the Gospel the Truth which they were sent to preach to others Christ would have them to have an experience of it themselves And it is notable that in many places of Scripture the Gospel is called Truth not only in opposition to humane Writings but also with respect to the Law and other parts of Scripture because it is the Truth by way of eminency as we call the Plague
could not be supposed to feign Now he appealeth to their Experience You know in all your Hearts c. So Solomon speaks 1 Kings 8.56 Blessed be the Lord that hath given rest unto his People Israel according to all that he promised there hath not failed one word of all his good Promise which he promised by the Hand of Moses his Servant So if a Man would but observe the Course of Providence after a little Faith and Patience which is required of all that would inherit the Promises God never failed but made good his Word to a Tittle Object Many Temporal Mercies are Promises which Promises are not accomplished Answ. They are promised still with exception of the Cross. God is tied no further than the Covenant tieth him Psal. 89.31 32 33. If they break my Statutes and keep not my Commandments Then will I visit their Transgression with a Rod and their Iniquity with Stripes Nevertheless my loving-kindness will I not utterly take from him nor suffer my faithfulness to fail My Covenant will I not break nor alter the thing that is gone out of my Lips Object But the Scriptures do absolutely press and inculcate these Hopes of temporal Mercies Answ. No only they are mentioned in the Promise partly to encourage our Hearts to pray we should not else ask them 2 Chron. 20.9 If when Evil cometh upon us as the Sword Judgment or Pestilence or Famine we stand before this House and in thy Presence and cry unto thee in our Affliction then thou wilt hear and help Psal. 119.49 Remember thy Word unto thy Servant upon which thou hast caused me to hope Partly to shew that God is able to keep them from such distress and if it be good for them will keep them Dan. 3.17 Our God whom we serve is able to deliver us from the burning fiery Furnace and he will deliver us out of thine Hand O King Partly to shew that if we have such Mercies we have them by virtue of a Promise Psal. 128.5 The Lord shall bless thee out of Sion To see a Mercy come out of the Womb of a Promise is very sweet and comfortable Partly to comfort them if they have them not they shall have the spiritual Part nothing shall light on them as a Curse We must go into the Sanctuary to know the meaning of such Promises God will deliver either from the Lion or from every Evil Work 2 Tim. 4.17 18. I was delivered out of the Mouth of the Lion And the Lord shall deliver me from every evil Work If there be any Temporal Promise you may expect the Mercy in kind or as good There is not a waste word in the Promise God will give them satisfaction The People of God never complain when their Thoughts are regular Partly because God seldom faileth a trusting Soul few Experiences can be given to the contrary Psal. 91.2 3. I will say of the Lord He is my Refuge and my Fortress my God in him will I trust Surely he shall deliver me from the Snare of the Fowler and from the noisom Pestilence Thereby there is another Engagement on God Isa. 26.3 Thou wilt keep him in perfect Peace whose mind is stayed on thee because he trusted in thee Psal. 9.10 And they that know thy Name will put their trust in thee for thou Lord hast not forsaken them that seek thee Vse Learn to regard the Promises and Threatnings of the Word with more Reverence as if God in Person had delivered them to you 1 Thess. 2.13 For this cause also thank we God without ceasing because when ye received the Word of God which ye heard of us ye received it not as the Word of Men but as it is in Truth the Word of God Look to the Threatnings God hath left room for his Mercy and that must be sought in God's way or else we have no Security and Peace Look to the Promises 1. Seek after them more and mind them more Sure your Neglect saith you do not count them true 1 John 5.10 He that believeth on the Son of God hath the Witness in himself he that believeth not God hath made him a Liar because he believeth not the Record that God gave of his Son If one should proffer you an hundred Pounds and you should go away and never heed it it is a sign you do not believe him 2. Venture more on the Promises they are God's Bills of Exchange whereby you have Treasures in Heaven Deny Interests God will make it up 3. Rejoice in them more You have Blessings by the Root Heb. 11.13 These all died in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them they hugged the Promises Do you ever refresh your selves with the remembrance of them Do you ever bless God for your Hopes and say I will rejoice in God because of his Word 4. Wait for the accomplishment of them The Word of the Lord is a tried Word The Saints are tried and the Word is tried Psal. 12.6 The Words of the Lord are pure Words as Silver tried in a Furnace of Earth purified seven times It is enough for Faith that we have the Promise Fourthly God hath owned the Word by associating the Operation of his Grace and powerful Spirit with it and with no other Doctrine Things of a powerful Operation do evidence themselves as Fire by Heat the Wind by its Noise and Strength Salt by its Savour the Sun by Light and Heat and the like Moral Principles that are effectually operative manifest themselves also Let us see how the Case standeth with the Scripture It is called Rom. 1.16 The Power of God unto Salvation and the preaching of the Cross is to them which are saved the Power of God 1 Cor. 1.18 And 1 Cor. 2.4 My Speech and my Preaching was not with enticing words of Man's Wisdom but in demonstration of the Spirit and of Power And 1 Thess. 1.5 Our Gospel came not unto you in Word only but in Power and in the Holy Ghost and in much Assurance It giveth a perswasion of it self by its being the Power of God and the Rod of his Strength Psal. 110.2 The Lord shall send the Rod of his Strength out of Sion When the Egyptians saw the Miracles that Moses wrought they confessed the Power of God that God was with him Exod. 8.19 Then the Magicians said to Pharaoh This is the Finger of God And when the Scripture evidenceth so great a Power it shews it self to be of God as in judging the Hearts of Men. Heb. 4.12 The Word of God is quick and powerful and sharper than any two-edged Sword piercing even to the dividing asunder of Soul and Spirit and of the Joints and Marrow and is a Discerner of the Thoughts and Intents of the Heart In convincing them of their evil Estate 1 Cor. 14.25 And thus are the Secrets of the Heart made manifest and so falling down on his Face
can be no true Calling unless you see God in it as well as Men. And the Lord taketh it to be his Prerogative to bestow Officers upon the Church Dabo Evangelistum I will give to Jerusalem one that bringeth good Tidings Isa. 41.27 He did not only appoint the Office but doth design the Persons Now what is this Inward Call I Answer God calleth us when he maketh us able and willing the Inclination and the Ability is from God The Inclination He thrusts out Labourers into his Harvest Mat. 9.38 And the Ability He makes us able Ministers of the New Testament 2 Cor. 3.6 and both these are required of us Ability there must be Look as Princes count it a point of Honour when they send out Ambassadors to Foreign Nations to employ those that are fit so it is for the Honour of God that all his Messengers should be gifted and fitted Gifts and Abilities are our Letters of Credence that we bring to the World that we are called of God and authorized to this Work Certainly if the Spirit of God fitted Bezaleel and Aholiab for the material Work of the Tabernacle much more doth Spiritual Work require proportionate Abilities It is true there is a Latitude and Difference in the degree of Abilities but all that can look upon themselves as called of God must be able and apt to teach The Apostle took this for a Call 1 Tim. 1.12 I thank Christ Jesus our Lord who hath enabled me for that he counted me faithful putting me into the Ministry If ever God put us into the Ministry he first enableth us and bestows suitable Gifts and Graces But that is not all a Man must be willing too 1 Tim. 3.1 If a Man desire the Office of a Bishop he desireth a good Work There must be a strong Inclination that carries us out to such a course of Life if the Lord shall give us a Call Yea in some Cases in the Conscience of the Inward Call a Man may offer himself his Gifts to Trial and his Person to Acceptance so it be done modestly and not in a vain-glorious Confidence As Antisthenes said in the Case of Magistracy that a Man should deal with Magistracy as with Fire a Man would not come too near the Fire lest he burn himself nor stand at too great a distance lest he grow stiff with Cold So of the Ministry a Man must not be too forward nor too backward In some Cases it is good to expect the fair Invitation of Providence an Inclination there must be if the Lord vouchsafe a Call In some Cases we may offer our selves to the Acceptation of the Church if the Lord see fit that we be chosen But to return he hath the inward Call who is able and willing I mean upon Spiritual Grounds having first counted the Charges Difficulties Duties Dangers of this Calling Well then if Men be willing but not fit they are not called of God or if fit yet not willing they have not Warrant enough to undergo the Difficulty much more they that are neither fit nor willing but only thrust themselves upon the Office by the carnal Importunity of Friends or corrupt Aims at Honour and secular Advantage Thus you see what the Inward Call is 2. There is an Outward Call The Inward Call is not enough to preserve Order in the Church an Outward Call is necessary As Peter Acts 10. was called of God to go to Cornelius and then besides that he had a Call from Cornelius himself So must we having an Inward Call from the Spirit expect an Outward Calling from the Church otherwise we cannot lawfully be admitted to the Exercise of such an Office and Function As in the Old Testament the Tribe of Levi and House of Aaron were by God appointed to the Service of the Altar yet none could exercise the Calling of a Levite or serve as an High Priest till he was anointed and purified by the Church Exod. 28.3 And thou shalt speak unto all that are wise-hearted whom I have filled with the Spirit of Wisdom that they may make Aaron 's Garments to consecrate him that he may minister to me in the Priest's Office The like is repeated Numb 3.3 So the Ministers of the Gospel tho called by God must have their External Separation and setting apart to that Work by the Church as the Holy Ghost saith Acts 13.2 Separate me Barnabas and Saul for the Work whereunto I have called them Mark the Spirit of God had chosen them and yet calls upon the Church the Elders of Antioch to separate them for the Work of the Ministry But now in what Order this is to be done and by whom this Separation is to be made is the great Controversy Politicians and with them Erastians make it to be the Magistrates Right the Anabaptists with some others make it the Peoples Right Papists and others give it to the Bishops others to Presbyters and Elders of the Church To examine every Claim at large would take up a great deal of time let us compound the Difference as well as we can In short there are three Pretenders to the Power of the External Call the People the Elders the Magistrate and we may divide it among them and give every one their share and then the Call will be compleat I say there are but three Pretenders for we need not to speak of the Bishops Plea for Bishops and Presbyters or Elders in the Scripture are all one The Apostle writes to the Bishops and Deacons at Philippi Phil. 1.1 The Apostle taketh notice of no other Officer in that Church And Chrysostom's Gloss is of weight What is the Reason the Apostle saith to Bishops were there more than one of one City The Reason is saith he because Bishops and Elders or Presbyters are the same So when the Apostle bids Titus Tit. 1.5 6. Ordain Elders in every City if any be blameless c. He adds Vers. 7. For a Bishop must be blameless as the Steward of God To lay aside this then we shall speak to the Claim of the People the Elders and the Magistrate and give every one its due For in the External Call there are three parts Election Ordination and Confirmation Election that belongeth to the People Ordination which standeth in Examination of Life and Doctrine together with Authoritative Mission that is the Right of the Presbytery and Confirmation that belongs to the Magistrate 1. Election is the Peoples Right This appeareth because their Consent and Suffrage is required in all Offices even in the choice of an Apostle Acts 1.15 26. the 120 nominate Matthias in the room of Judas and God decided it by Lot and in the choice of a Deacon Acts 6.3 Look ye out among you seven Men of honest Report full of the Holy Ghost c. and of an Elder Acts 14.23 And when they had ordained them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders in every Church and had prayed with Fasting they commended them to the
the Institution must be carefully observed if we would have the Blessing God is said to imploy not only those who are called extraordinarily but in the ordinary way The Elders of Ephesus had no extraordinary Call yet it is said The Holy Ghost had made them Overseers Acts 20.28 2. In respect of Satan He will soon spy out our want of Commission as he did in the Sons of Sceva Acts 19.14 15. Jesus I know and Paul I know but who are ye I know Jesus as the Lord Paul as an authorized Minister one that had a lawful Commission But who are ye And then the Devil fell upon them and wounded them Vers. 16. It is true we have not such visible Instances of the Devil's Power now as then because God rules the World now by Wisdom not by Power but yet we may observe the secret Power of the Devil upon those that run of their own accord and venture upon the Office of the Ministry without a Call None are more apt to be led aside into Errors and those of the grossest Nature than those that venture upon this Office without a Call Origen's Errors are by many ascribed to his neglect or want of Ordination And the Arrians saith the Synod of Alexandria were Fabrose vitro â—â—ae creationis infamous for want of a right Call to the Ministry and therefore fell into that damnable Error 3. In regard of your selves that you may digest Difficulties with the more Patience You can never endure any thing with comfort but when you can thus say I am in God's way doing God's Work This is a great ground of Patience Conscience in a time of Danger will take hold of the least faulty Circumstance Vzzah had little comfort in his stroke because he was out of God's way Jude 11. Wo unto them for they have gone in the way of Cain c. and perished in the Gainsaying of Korah Korah was a sad instance 4. In respect of the Church This External Mission is necessary that the Church may receive you comfortably It is made a Character of Christ's Sheep not to hear the Voice of a Stranger John 10.5 nor of such as do not enter in by the Door Vers. 1. And in the Old Testament it is often said Hearken not to them for I have not sent them In the Primitive Church this was strictly observed When Chrysostom was banished and Arsanius unduly succeeded him the People would not so much as hear him Theodoret witnesseth that some of them would rather go into Banishment than join with him in Publick Worship So when Felix was set over Rome instead of Liberius against the Consent of the Church the People would not enter while he was present tho Felix was Orthodox and nothing could be objected against his Doctrine This Instance is approved by Luther in his Comment on the Psalms of Degrees and in his way of Expression he saith the same should be done to an Angel or Arch-Angel tho he came with never so good Tidings if we knew they came without lawful Commission Vse 1. Information in two things that the Ministry is an Office and a standing Office 1. The Ministry is an Office not a Work of Charity which every one must perform there must be fit Persons sent therefore it is said Acts 10.41 that Christ appeared Not to all the People but unto Witnesses chosen before of God whom he commanded to preach unto the People Therefore he that cannot say he is chosen of God for this work must not take this honour upon him lest he run before he be sent and so they do but prattle not preach for Preaching is an Ordinance So the Lord said to Ananias concerning Paul Acts 9.15 He is a chosen Vessel before me to bear my Name before the Gentiles and Kings and the Children of Israel He is called a chosen Vessel not in regard of Eternal Election but in regard of Designation to the Work of the Gospel Every one is bound by the Law of Charity to use his Gifts to the edification of others but still in a regular way A King hath many Subjects but all his Subjects are not Courtiers and special Servants All Members of the Church are Subjects of Christ's Kingdom but all are not Officers for these are chosen Members 2. That the Ministry is a standing Office When Christ was about to depart then he sendeth Apostles with a Promise that he would be with them to the end of the World He sendeth them that they may send others and so continue the Succession So that the Apostles are not only sent by Christ but the Ministers of the Gospel virtually being sent by Christ's Deputies as they are the King's Officers that are not only immediately created by the King but by his Power Still God hath ever had an ordinary standing Ministry in the Church In the Old Testament there were not only Prophets that were immediately called to deliver God's Message and to write Scripture but an ordinary Ministry to open the Law and the Prophets and to preserve Knowledg in the Church Mat. 2.6 7. The Law of the Truth was in his Mouth and Iniquity was not found in his Lips c. For the Priest's Lips should keep Knowledg and they should seek the Law at his Mouth for he is the Messenger of the Lord of Hosts Therefore the ordinary Levites are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teachers of the Law In the New Testament Christ gave not only Apostles to write Scripture but Pastors and Teachers to open Scripture Ephes. 4.11 He gave some Apostles and some Prophets and some Evangelists ad some Pastors and Teachers The Bible is not enough for your Edification without this Institution the same Christ that instituted Apostles to write Scripture instituted Pastors and Teachers to open and apply Scripture This is always necessary tho Religion be never so throughly planted in a Nation for we need continual Remembranceâ—s And the end of Preaching is not only to learn what we knew not before but that we may have Spiritual Things always before our Eyes and in the view and consideration of Conscience and that the Heart be always kept lively and soft and tender by the frequent droppings of the Word and that we may receive new Influences of Grace in God's Way Yea for Nations how soon would they degenerate without a Monitor and standing Ministry and all Things would be wrapt up in Error and Darkness This was the first occasion of Idolatry among the Nations when their Monitors ceased and Religion began to be confined to a few Families Experience will best shew the necessity of such a standing Office in the Church Vse 2. Reproof of those that invade the Minister's Office and of those that countenance them Jude says of them They perished in the gainsaying of Corah Jude 11. God's Judgments will overtake them Corah's Sin was levelling of Offices in the Church All the Lord's People are holy why should any take a special Office
the Holy Ghost and commissioned by the Authority of Christ as King of the Church And therefore the Apostles were to tarry at Jerusalem till Christ was ascended and seated on the Throne and seized upon the Kingdom and poured out the Holy Ghost upon them None are sent but such are also called and chosen by the Holy Ghost by whom also they are gifted with respect to God the Father's Consent and Christ's Authority 3. To whom are they sent I Answer To all without any distinction of Nation Sex Person or Condition Mark 16.15 Go ye into all the World and preach the Gospel to every Creature Men send an Embassy to Kings and Princes but Christ to every mean Creature without any restraint It is true the Motion and Course of the Gospel is directed by a special Providence to some Places and not to others Acts 16.7 After they were come to Mysia they assayed to go into Bithynia but the Spirit suffered them not But doth the Holy Ghost hinder the preaching of the Gospel We must distinguish between the Grant of Power and the Exercise of it Tho there be a general Grant that the Pale of the Church shall be inlarged yet this Grant is to be made good as the Lord will There is a general Grant that the Gospel shall be preached unto all Nations but as for the Exercise and making good this Grant God will have the World to know that the Preaching of the Gospel is a Priviledge and a special Favour and therefore he sendeth it to some and not to others as a Token of his Love It is a thing that doth not come by chance or by the Counsels of Men but by his special Grant and Designation Therefore it is notable that the Apostles were guided by the Spirit not only in their Doctrine but in their Journeys and the external Means are distributed by the Will of God as well as internal Grace that where-ever it cometh we may acknowledg it as a special Favour to some it cometh later to others sooner but to all as God will He oweth it to none and therefore tho the Pale be inlarged and there is a general Grant that all Creatures that live within the precincts of the round World shall have the Gospel in their turn yet to some it is sent before others Acts 3.26 Vnto you first God having raised up his Son Jesus sent him to bless you The Jews had the first Offer and liberty of Choice or Refusal So Acts 13.26 Men and Brethren Children of the Stock of Abraham unto you is the Word of this Salvation sent he doth not say it is brought by me but sent The Preaching of the Gospel is governed by God's special Providence and Care As the Scriptures came not in old time by the Will of Man but Holy Men of God spake as they were moved by the Holy Ghost 2 Pet. 1.21 So it is not preached by the Will of Men. It is not your Purses that procure it nor your Goodness that deserveth it but good Ministers are sent to you by Christ's special Love and Care and so should you acknowledg it I tell you many have laboured for the Gospel fought for the Gospel and yet they have missed it because they do not consider him that hath the Stars in his Hand and directeth and guideth their Motions God will have this Mercy taken out of his own Hand as a special Token of his Love therefore because they do not acknowledg God tho they fight strive and labour for it yet the Gospel is taken from them 4. For what are they sent or the End and Scope of the Gospel Ever since the Fall there is a quarrel between God and Man and God might send Heralds to proclaim War as he sendeth Ambassadors of Peace to pray you to be reconciled 2 Cor. 5.20 that is the purport and drift of our Message to gain Men to lay down the Weapons of their Defiance and to accept of Christ that in him they may find Life and Peace God might send Messengers into the World as he sent Jonah to Nineveh to warn the World of their Destruction or as he revealed the Law upon Mount Sinai to make Men sensible of their Bondage and obnoxiousness to Divine Wrath and Justice But he sendeth Messengers of Peace with an Olive Branch in their Mouths to tell the World of God reconciled and God pacified by Christ and invite them to be in Favour and Peace with God that so they may enjoy Communion with him in Grace here and Glory hereafter Col. 1.27 28. Christ in you the Hope of Glory Whom we preach warning every Man and teaching every Man in all Wisdom that we may present every Man perfect in Christ Jesus There is the Subject of our Ministry Communion with Christ and Reconciliation with God by Christ as the Hope of Glory the manner of managing it with Wisdom warning every Man the Persons with whom we treat every Man without distinction and our Aim and Scope that we may present every Man perfect in Christ Jesus Vse 1. It informeth us of four Things 1. The Excellency and Dignity of the Ministry They are Christ's Ambassadors they are sent not as a Post or Letter-Carrier but as honourable Messengers An Ambassador usually is one of the Nobility sent by a Prince or the Supream Power of a Nation not to private Men but to their Fellow-Princes or States not upon a light Cause but to treat of Matters of Moment and not in a low or base manner but with an Equipage and Pomp answerable to the Dignity of him that sendeth Or in short an Ambassador is an Eminent Person sent from some chief Prince with Dignity and Authority to transact Affairs of the greatest Moment and because he representeth the Person from whom he is sent therefore Credit and Honour is to be given to him suitable to his Place and Office Now the greater the King or Potentate is from whom he is sent the more Honour is done him if from an Emperor it is more Honour than from an ordinary Prince and the greater and more welcome the Business is still the greater Honour If the Nature of the Business be to require Satisfaction for Injuries to denounce War yet still he is respected according to his Place but if it be a Matter of Peace he is more welcome or if it be to establish a Correspondence of Traffick between Nation and Nation much more if it be about a Treaty of Marriage and to propound Terms of the highest Amity and Friendship he is much more respected and yet more especially if the State or Prince to whom he is sent be inferior to the other that sent him Now these are the Terms upon which the Ministers of the Gospel are sent they are Christ's Ambassadors they are sent from the greatest Monarch that ever was from Christ who is the King of Kings and Lord of Lords and they are sent to miserable and wretched Men to Rebels to the
And is this the manner of Men O Lord God Was it ever heard that he that is offended should be so sollicitous and careful to send about Agreement and Reconciliation But this God doth not out of any need that he hath of our Friendship as Men sometimes in Policy seek to those who have injured them for God is stronger than we but out of pure Love The first Ambassador God sent was his own Son 1 John 4.10 Herein is Love not that we loved God but that he loved us and sent his Son to be the Propitiation for our Sins And Vers. 19. We love him because he first loved us Christ cometh out from the Bosom of God The Law was delivered by an Angel but the Gospel by Christ himself And then God sendeth Apostles with extraordinary Gifts and Power of working Miracles to lay a Foundation 1 Cor. 3.10 According to the Grace that is given unto me as a wise Master-builder I have laid the Foundation And then Pastors and Teachers Men of like Passions with our selves weak Men but furnished with Gifts proper to their Calling There is a Mercy in this Institution We cannot endure God's Presence Deut. 5.25 If we hear the Voice of the Lord our God any more then we shall die Moses trembled and quaked when a Voice was heard out of the Clouds and Darkness Therefore God sends Men of like Infirmities with our selves that our Defects might be born with patience because they have experience of the hardness and obstinacy of their own Hearts and that our Ignorance might be familiarly instructed and Knowledg dropped in by degrees we are to learn by little and little here a Line and there a Line God in condescention to our weakness hath appointed this help 4. It informeth us of the Madness of the World that use Christ's Ambassadors ill when they come about such a Message It is against Jus Gentium the Law of Nations to offer violence to Ambassadors let their Message be never so displeasing their Persons are secured by the Civility of all Nations Yet Christ's Ambassadors are often ill intreated Matth. 23.37 O Jerusalem Jerusalem thou that killest the Prophets and stonest them that are sent unto thee It is England's Sin to malign and hate God's Messengers tho they come with Terms of Peace Never was the Ministry more Evangelical yet never more hated than now What should be the Reason of this Madness No Calling is more profitable to Humane Society to civilize a People to take them off from their brutishness and fierceness and yet none more opposed Partly out of a Gadarene Temper they grow weary of Christ's Ministers but chiefly out of a natural Enmity against them Since the Fall Man is an Enemy to his own Happiness In bodily Miseries it is otherwise a blind Man loves his Guide and as Elymas when stricken blind they seek about for some to lead them a sick Man loveth his Physician but Spiritual Blindness and Sickness is of another Nature Men hate those that offer to lead them and cure them The guilty World would fain take a Nap and rest and because God's Messengers will not let them alone therefore they hate them Errors and Lusts are touchy Mundus senescens patitur phantasias The World as it grows old is given to Dreams and Dotage and is loth to be disturbed A Thief would have the Candle put out that discovereth him Christ's Messengers tho Instruments of common Good yet often meet with publick Hatred Ephes. 6.20 For whom I am an Ambassador in Bonds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chains A Man would think he meant Golden Chains because he speaks of his Ambassadorship no he means hard Iron Chains which he suffered for Christ's sake and usually this is the Lot of Christ's Ambassadors Vse 2. Advice both to People and Ministers First To People If Ministers be sent by Christ then it adviseth you to respect their Message their Calling their Persons 1. Accept their Message When we speak for the Honour and Dignity of the Ministry we plead for a Spiritual Respect to them not for a Temporal Domination and Precedency in all Meetings and Companies Our King whom we serve is a Spiritual King his Kingdom is not of this World he came not with external Pomp and Splendor therefore these are not things we should look after Tho some respect is due to their Persons yet chiefly we plead for a respect to their Doctrine Do not despise the Message which they bring tho their Persons be obscure and despicable Doctrines delivered from the Scripture have a Divine Authority it is God's Message as if it had been spoken from Heaven And therefore if we must speak at the Oracles of God you must hear it as God's Word 1 Thess. 2.13 For this cause also thank we God without ceasing because when ye received the Word of God which ye heard of us ye received it not as the Word of Men but as it is in Truth the Word of God which effectually worketh also in you that believe Never can you expect the Word should work with you till you have this respect and reverence for it But you will say Is all Gospel that is delivered by one in Office I Answer No but you must humbly consider what is brought to you in Christ's Name When Ehud said to Eglon Judges 3.20 I have a Message from God unto thee he arose out of his Seat See what it is and let it move you more to look to your ways 2. Respect the Calling more Many seek to undermine it as if it were grown the Burden of the Christian World others think disgracefully and meanly of it as if it were below their Parts or Rank and Place Let me tell you it is the highest Honour that can be put upon a Creature to be Christ's Messenger No Nobility of Birth Antiquity of House Plenty of Estate is to be compared with it all worldly Honours and Titles are beneath it and so shall we judg when once we come to see a Prophet's Reward Do not think scornfully of the Calling It is a great Mercy if God should chuse any of thine to this Work the best and chiefest of thy Family The First-born were separated to God before the Priesthood was setled upon the Tribe of Levi. Usually Men consecrate the worst to God if any be lame blind unfit for Work like the Deceiver Mal. 1.14 Which hath a Male in his Flock and â—oweth and sacrificeth to the Lord a corrupt thing I speak the more in this Matter because if God suffer the Wickedness of the Age to go on if Maintenance go away Nobles must put their Necks to the Yoke to serve Christ in this Employment as some have done in other Churches 3. Respect their Persons Something is due to them for the Work 's sake 1 Thess. 5.12 13. And we beseech you Brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them
very highly in love for their Work 's sake Gal. 4.14 Ye received me as an Angel of God even as Christ Jesus whose Deputy he was tho compassed with Weaknesses Certainly there is some good Will due to the Persons that bring such glad Tidings from Heaven We reward a Messenger that bringeth a Token from a Friend and these come to you from your best Friend Jesus Christ. There is a Promise made to that respect that you shew to the Persons of Christ's Messengers Matth. 10.42 Who shall give to drink unto one of these little Ones a Cup of cold Water only in the Name of a Disciple verily I say unto you he shall in no wise lose his Reward It was said of Gamaliel a Teacher of the Law Acts 5.34 He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Reputation among the People The Original word signifies he was precious to the People If a Doctor of the Law was in such esteem something is due to the Teachers of the Gospel Do not say we plead for our selves it is fit you should hear your Duty pressed Secondly To Ministers It quickneth you to your Work notwithstanding great Afflictions and the Inconveniences you meet with in the World Remember you are sent as Christ was to an unthankful World It will hold good not only in regard of Authority but Condition The Disciple is not above his Lord Mat. 10.35 Nor he that sent greater than he that sent him John 13.16 Comfort your selves against Contempt God hath vouchsafed this high Favour and Prerogative to you above many others that seemed worthy to be preferred before you that have quicker Parts and higher Abilities above the Nobles and the Princes of the World You have no cause to envy them nor their Greatness tho you are counted the Dregs of the World and made a daily Reproach Paul ballanceth his Office and his Afflictions Ephes. 6.20 For which I am an Ambassador in Bonds There is his Ambassadorship and his Bonds the greatness of his Office and the straitness of his Condition his Dignity before God and the Church and his Shame and Disgrace in the World Vse 3. Reproof to those that wrong Christ's Messengers their Persons with Reproach and Violence or their Estate by Sacrilegious Hands seeking to deprive them of their Maintenance Take heed what you do the Persons and Goods of Ambassadors are privileged You rob God and Christ whose receivers they are and to whom these things are consecrated Rom. 2.22 Thou that abhorrest Idols dost thou commit Sacrilege God will wink at the Superstition of former Times that had no better Light when he will not at the Unthankfulness Rapine Avarice and Robbery of these Times and therefore take heed what you do 1. The Affronts you put upon them redound to Christ whose Deputies and Proxies they are They represent his Person therefore he takes it as done to himself Luke 10.16 He that despiseth you despiseth me and he that despiseth me despiseth him that sent me It goes up to God himself from Messengers to Christ from Christ to God As the Lord tells Samuel 1 Sam. 8.7 They have not rejected thee but they have rejected me that I should not reign over them Christ counts it as done to himself in his own Person 2. It sheweth you do not prize the Word when you hate the Messengers of it when you offer Violence to their Persons and rob them of their good Names Isa. 52.7 How beautiful upon the Mountains are the Feet of him that bringeth good Tidings that publisheth Peace that bringeth good Tidings of Good that publisheth Salvation that saith unto Zion Thy God reigneth The Messengers of Christ are precious to those that have received benefit by them If ever you tasted the Power of the Word certainly you would love the Instruments more Take heed of rotten Hypocrisy You profess you detest the Persecutions of former Times of Pagans and Antichrist that so furiously persecuted the Church and alas you do the same when you oppose God's Messengers that live in your Age whom Christ hath put into Office to deliver his Counsel to the People So the Scribes and Pharisees Mat. 23.29 30. Wo unto you Scribes and Pharisees Hypocrites because ye build the Tombs of the Prophets and garnish the Sepulchres of the Righteous And say if we had been in the days of our Fathers we would not have been partakers with them in the Blood of the Prophets Dathan and Abiram were as odious and accursed to the wicked Jews in Christ's Days as the memory of Judas and Julian can be to us Therefore do not flatter your selves that you detest the Persecution of former Ages when your Heart is carried out with such Rage and Malice against the Messengers of Christ now 3. God will not always suffer it Prophet-hating is a deadly Sin It is said of Herod Luke 3.20 He added yet this above all that he shut up John in Prison So 2 Chron. 16.10 Then Asa was wrath with the Seer and put him in a Prison-house for he was in a rage with him because of this thing Were these Scriptures written for our Instruction and yet are you guilty of Prophet-hating that seek by Sacrilegious Violence to rob and deprive Ministers of that which is their Portion before God and Men So Hosea 4.4 This People are as they that strive with the Priest Enter your Protest against it have no hand in this Sin SERMON XXXIII JOHN XVII 19 And for their sakes I sanctify my self that they also might be sanctified through the Truth THis is the second Argument he had urged their Commission now his own Merit Justice might interpose and say they are unworthy but Christ saith I sanctify my self for them He dealeth with the Father not only by way of Intreaty but Merit and applieth himself not only to the good Will of the Father as his Beloved One but to his Justice as one that was ready to lay down his Life as a Satisfaction In the Text are two Things I. A Meritorious Cause And for their sakes I sanctify my self Where 1. Quis the Person who is represented under a double Notion as an Efficient Cause I Sanctify and as the Object Matter my Self the Person sanctifying and sanctified the Author and the Object the efficient and the material Cause of this Sanctification 2. Quid the Action what he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I sanctify 3. Pro Quibus The Persons for whom this was done for their sakes not for himself he needed it not but for their sakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. The Effect of Christ's sanctifying himself that they might be sanctified through the Truth Where 1. The Blessing intended that they might be sanctified It is bonum congruum for in all things Christ must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have the preheminence it is bonum morale not that they might be rich happy glorious but sanctified it is bonum specificativum such as maketh an Evidence for none can make comfortable Application of the
himself to justify and sanctify us and we never look after the Benefit we make him to be a Christ in vain II. We come now to the End Effect and Fruit of it that they might be sanctified through the Truth First The Benefit or Blessing intended That they also might be sanctified Where 1. Observe it is Bonum morale not that they might be Rich Happy Great Glorious in the World but that they might be Sanctified When Christ was on the Cross he neither wanted Wisdom to chuse nor Love to intend nor Merit to purchase the highest Benefits and those which were most necessary for us but that which he had in his Eye was our Sanctification Ephes. 5.26 He loved the Church and gave himself for it that he might sanctify and cleanse it And Heb. 13.12 Jesus that he might sanctify the People suffered without the Gate All his Aim was to recover us to God and dedicate us to God for he came to repair the Ruins of the Fall and save that which was lost Luke 17.10 The Son of Man came to seek and to save that which was lost And we were first lost to God before we were lost to our selves as appeareth Luke 15. by the Parable of the lost Sheep which was lost to the Owner and the lost Groat which was lost to the Possessor and the lost Son which was lost to the Father Our Misery is included but the principal thing intended was that God hath lost the Honour of the Creation 2. It is Bonum congruum I sanctify my self that they may be sanctified The Scripture delighteth in these Congruities Heb. 5.8 9. He learned Obedience by the things that he suffered And being made perfect he became the Author of Eternal Salvation to all them that obey him As there is a suitableness between the Seal and the Impression so between Christ and his People in all things Christ must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he must have the preheminence We have the Blessings of the Covenant not only from him but through him Christ was elected Isa. 42.1 Behold my Servant whom I have chosen my Elect in whom my Soul delighteth so are we Christ was justified 1 Tim. 3.16 God manifested in the Flesh justified in the Spirit so are we Christ was sanctified and we in conformity to him are sanctified also as in the Text Christ rose again ascended and was glorified so do we He as the Elder-Brother and first Heir and we in our Order 3. It is bonum specificativum It sheweth the Parties or that sort of Men to whom Christ intended the Benefit Heb. 10.14 For by one Offering he hath perfected for ever them that are sanctified them and no other the Godly themselves while unconverted and lying in their Sins have not the actual Benefit of Christ's Redemption But in what manner are we sanctified Christ consecrated and sanctified himself as a Sin-Offering but we are sanctified and consecrated as a Thank-Offering Christ to do the Work of a Redeemer or Mediator we to do the Work of the Redeemed We are set apart for the Lord to glorify him in all Holy Conversation and Godliness Secondly The means of applying and conveying this Benefit through the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendred through the Truth in the Truth or for the Truth all which Readings admit of a commodious Explication 1. In the Truth or truly in opposition to legal Purifications which were but a shadow of true Holiness Heb. 9.13 14. For if the Blood of Bulls and Goats and the Ashes of an Heifer sprinkling the Vnclean sanctifieth to the purifying of the Flesh How much more shall the Blood of Christ who through the Eternal Spirit offered himself without spot to God purge your Conscience from dead Works to serve the Living God Or in opposition to counterfeit Sanctification Ephes. 4.24 And that ye put on the New Man which after God is created in Righteousness and true Holiness Some only are sanctified externally as they are in visible Covenant with God Heb. 10.29 And hath counted the Blood of the Covenant wherewith he was sanctified an unholy thing they live among his peculiar People Others are really renewed and changed by his Spirit and turned from a sinful Life to God making Conscience of every commanded Duty and aiming at his Glory in all things 2. For the Truth that they may be consecrated set apart and fitted for that Function of preaching the Gospel This is agreeable to the Context which limits this part of the Prayer to the Apostles 3. Through the Truth as we render it and fitly considering the 17 th Verse Sanctify them through the Truth thy Word is Truth through the Word by which the virtue of Christ's Death is applied to us There are certain Means and Helps by which Christ bringeth about this Effect Ephes. 5.26 That he might sanctify and cleanse it by the washing of Water through the Word The Word offereth this Grace the Sacraments seal and confirm it to us So John 15.3 Ye are clean through the Word which I have spoken to you The Word of Command presseth it Psal. 119.9 Wherewithal shall a young Man cleanse his Way by taking heed thereto according to thy Word The Word of Promise encourageth us 2 Cor. 7.1 Having therefore these Promises dearly Beloved let us cleanse our selves from all the filthiness of Flesh and Spirit perfecting Holiness in the fear of God And the Doctrine of Christ's Blood holds out the virtue whereby it may be done 1 John 1.7 The Blood of Jesus Christ his Son cleanseth us from all Sin And it exciteth Faith by which the Heart is purified Acts 15.9 Purifying their Hearts by Faith Vse 1. Information It informeth us of divers important Truths 1. That in our selves we are polluted and unclean or else what needed there so much ado to get us sanctified This is needful to be considered by us Job 15.14 What is Man that he should be clean and he that is born of a Woman that he should be Righteous That is Man by Nature is neither clean nor righteous destitute of Purity by Nature and uprightness of Conversation They are ill acquainted with Man who think otherwise for if we consider his earliness in sinning his easiness in sinning his constancy in sinning and the universality of Sinners we may soon see what his Nature is and the Fountain being so corrupt the Streams or Emanations from it are defiled also 2. That nothing can cleanse us but the Blood of Christ. Can Man cleanse himself Job 14.4 Who can bring a clean thing out of an unclean not one Can that which is corrupt cleanse it self or that which is enmity to Holiness promote it Or can the Word do it without Christ Good Instructions may shew a Man his Duty but cannot change the bent of his Heart Christ needed not only to be sent as a Prophet Ver. 18. but must sanctify himself as a Priest and Sacrifice before this Benefit could be procured for
far from the Kingdom of God they approve things that are good but they have no mind to take hazard and lot with Christ. 5. If there should be a Profession there is no Power The Net draws bad Fish as well as good There are mixtures in the Church Many revere Godliness but were never acquainted with the Virtue and Power of it Many have an excellent Model of Truth and make a Profession as plausible and glorious in the World as possibly you can desire yet they never knew the Virtue of this Religion it never entred into their Heart 1 Cor. 4.20 For the Kingdom of God is not in Word stands not in plausible Pretences but in Power 1 Thess. 1.5 For our Gospel came not unto you in Word only but also in Power You know the State of Men were represented by Christ in the Parable of the two Sons Mat. 21.28 29 30. A certain Man had two Sons and he came to the first and said Son go to work to day in my Vineyard He answered and said I will not but afterwards he repented and went And he went to the second and said likewise And he answered and said I go Sir and went not Oh there be many that say I will go that pretend fair that are convinced so far as to make a Profession yet never bring their Hearts seriously to addict themselves to God to walk in his Ways and keep his Charge there is no real change of Heart no serious bent of Soul towards God 6. If there be some real Motions as there may be in temporary Believers for we must not think all is Hypocritical yet it is not intire Mark 6.20 Herod did many things and heard John Baptist gladly His Heart and his Profession went a great way together till he was to part with his Bosom-Lust John was safe till he touched upon his Herodias then Conviction grows furious and he turneth into a Devil Therefore take heed of meer Conviction Vse 4. To press the Children of God to express such Fruits of their Union with Christ that they may convince the World Christ prays not only that the World may be convinced but that it might be by those that are real Members of his Mystical Body that they may have a Hand to further it What are the Fruits of the Mystical Union that you may convince the World 1. Love and mutual serviceableness to one another's Good When we live as Members of the same Body that have a mutual care for one another then we shall bring a mighty Honour and Credit to Religion and can with Power give Testimony to the Truths of Christ. Acts 2.44 And all that believed were together and had all things common When Christians were of One Mind and Heart they had all things common O it is a mighty convincing thing when all those that profess Godliness labour to carry on the same Truths and Practices Divisions breed Atheism in the World The Lord Jesus knew it and therefore he prays Let them be all one c. that the World may believe that thou hast sent me We never propagate the Faith so much as by this Union Divisions put a great stop to the progress of Truth When contrary Factions mutually condemn one another it is a wonder any are brought off from their vain Conversations The World is apt to think there is no such thing as Religion and one sort is no better than another they see the World cannot agree about it therefore they stay where they are 2. Holiness and Strictness of Life and Conversation there is a convincing Majesty in it natural Conscience doth homage to it where ever it findeth it Therefore live as those who are taken up into Fellowship with God through Christ. Herod feared John Baptist Why because he was a strict Preacher No but because he was a Just Man Mark 6.20 When you live thus holily and accomplish the Work of Faith with Power then the Lord Jesus is glorified in you 2 Thess. 1.11 12. 3. When you can contemn the Baits of the World and Allurements of Sense this is a mighty Argument to convince the World that you have higher and nobler Principles you are acted by and better Hopes you are called to Tho you have not divested and put off the Interests of Flesh and Blood for you are not Angels yet you can be faithful to God and Christ. The World admireth what kind of Temper Men are made of 1 Pet. 4.4 They think it strange that you run not with them into all excess of Riot They have the same Interests and Concernments and yet how mortified how weaned are they from those Things which others go a whoring after sure they have a felicity which the World knoweth not of they dread and admire this tho they hate you 4. A Chearfulness and Comfortableness in the midst of Troubles and deep Wants when you can live above your Condition take joyfully the spoiling of your Goods Heb. 10.34 and bear Losses with an equal mind for you are not much troubled with these Things then you live as those that are called to a higher Happiness 5. To be more faithful in the Duties of your Relations The Fruits of the Mystical Union run to every part of the Spiritual Life None commend their Religion so much as those that make Conscience of the Duties of their Relations that they may carry themselves as becomes Christians Husbands and Wives Parents and Children Masters and Servants So poor Servants make the Doctrine of the Lord Jesus Christ comely Tit. 2.10 That ye may adorn the Doctrine of God our Saviour in all things And the Apostle saith Men that do not obey the Word may without the Word be won by the Conversation of their Wives 1 Pet. 3.1 Worldly Men have been much gained by the Lives of Religious Persons Thus you propagate the Truth by carrying your selves usefully in your Relations This hath been ever the Glory of Religion as it was in the Primitive Times Austin makes this Challenge Vbi tales Imperatores c. Let all the Religions in the World shew such Emperors such Captains such Armies such Managers of Publick Treasury as the Christian Religion The World was convinced there was something Divine in them O! it is pity the Glory of Religion should fall to the ground in our days and that the quite contrary should be said none such careless Parents as those that seem to be touched with a sense of Religion None so disobedient to Magistrates none such disobedient Children to Parents as those that seem to be called to Liberty with Christ Therefore if you would honour Christ and propagate the Truth keep up this Testimony and convince the World 6. A Constancy in the Profession of Faith You should live as if Christ and you had one common Interest Sure they believe Christ was sent from God and able to reward them else why should they sacrifice all their Interests for his sake It is said Rev. 12.11 The
2. They that begin their Happiness here nâ—â—e it their study to know Christ. John 17.3 This is Life Eternal to know thee the only â—â—ue God and Jesus Christ whom thou hast sent there is the Foundation and the beginning of it Study Christ in his Natures Person Offices this is fit Work for Saints Saith Moses Exod. 33.18 Shew me thy Glory 1. It is an Increasing Light but to the Wicked it is a growing Darkness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outer Darkness Mat. 25.30 there they are held in Chains of Darkness you love Darkness better than Light and you shall have Darkness enough one Day Now there is a thick Curtain and Vail drawn between you and Christ and hereafter there will be a deep Gulph but our work in Heaven is to behold Christ's Glory Can a Man look for it and not follow on to know the Lord None shall have a fight of Christ hereafter that do not know him now 2. It must be such a Light as carries proportion with the Light of Glory that is an Affective transforming Light 1. An Affective Light Many may study to warm the Brain but not the Heart Rom. 2.20 Which hast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Form of Knowledg and of the Truth in the Law They may discourse more exactly than a good Christian have a Map and Model of Truth in the Brain they dig in the Mines of Knowledg that Christians may have the Gold Do you see him with any Affection Do you strive above all things to see his Face Psal. 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the House of the Lord all the days of my Life to behold the Beauty of the Lord and to enquire in his Temple It is David's Vnicum Moses Ravishment when he saw God's back Parts Exod. 34.9 If now I have found Grace in thy sight O Lord let my Lord I pray thee go amongst us That is one effect of the sight of God a Man would not be without his Company I pray thee go amongst us As Absolom said 2 Sam. 14.32 Come hither that I may send thee to the King to say Wherefore am I come from Geshur It had been good for me to have been there still now therefore let me see the King's Face and if there be any iniquity in me let him kill me as if he should say let him kill me rather than deny me the King's Face Prize this above all the World Psal. 4.6 7. Lord lift thou up the Light of thy Countenance upon us Thou hast put Gladness in my Heart more than in the time that their Corn and their Wine increased Psal. 80.3 Cause thy Face to shine and we shall be saved 2. It is Transforming 2 Cor. 3.18 We all with open Face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. Light and Grace do always go together It is such a looking upon Christ as Laban's Sheep looked upon the peeled Rods in the Gutter it maketh us more like Christ. Sight worketh upon the Imagination in Brute Beasts Shall not the Eye of Faith be more strong to change than Natural Imagination A bare empty Contemplation will do you no good those that find themselves to be the Old Man still let them have never so much Knowledg it is no sign of Grace nor of an Interest in Glory Vse 3. Let the foresight of this glorious Estate wean thee from all inordinate Affections to Humane and Earthly Glory There is the Lust of the Eyes 1 John 2.16 By the Eyes we fire our Hearts Doth a stately glorious House allure thee What is this to Heaven the Palace of God and the Mansion of Blessed Spirits Do glorious Garments and Apparel bewitch thee What is this to our Robes of Righteousness and those Garments of Salvation wherewith the Saints shall be cloathed in the Day of the Manifestation of the Sons of God Doth the Face of Earthly Majesty astonish thee What will it be to behold the Lord Jesus in all his Majesty and Glory As the Sun puts out the Candle so should the fore-thought of these Excellencies extinguish in us carnal Desire and dissolve the Inchantment that would otherwise bewitch our Souls and make us impatient under the Cross. Beware of the Vanity of the Eye if it be consecrated to behold Christ's Glory Fifthly The next thing is the Reason of all this the Father's Eternal Love to Christ and in Christ to us For thou hast loved me before the Foundation of the World that is from all Eternity as the Phrase is often used in this sense in Scripture But how was Christ loved from all Eternity I Answer Partly as 〈◊〉 Eternal Son of God Prov. 8. from 21 to verse 30. before the Mountains were setled before the Hills were brought forth Partly as Mediator designed from all Eternity and so loved before the Foundation of the World as he was slain before the Foundation of the World Rev. 13.8 Christ was our Mediator from all Eternâ—â—â—y not only before we were born but before ever he came in the Flesh. To the Eyâ— of God all things are present nothing is past nothing is to come But why is this made a Reason I Answer It is a Reason 1. Of the last Clause the Glory given to Christ is a Fruit and Evidence of God's Eternal Love to him as Mediator for so he is considered here for what-ever was given to Christ was given to him as Mediator for to the Divine Nature nothing can be given tho the Father be the Fountain of the Godhead yet he is not so properly said to give Glory to Christ as God because he loved him 2. Of the whole Verse and so you may conceive it either thus that he improved his whole Interest in the Father conjuring him by his Infinite and Eternal Love or rather from Love to himself inferreth Love to us thou hast loved me and them in me for we also are loved before the Foundation of the World Mat. 25.34 Come ye blessed of my Father inherit a Kingdom prepared for you before the Foundation of the World The Point to be discussed is The Eternity of God's Love to Christ and in Christ to us 1. The Eternity of God's Love to Christ as God as his Son the Love of Parents to Children is but a shadow of it We are Finite so are our Affections As his Image Heb. 1.3 Who is the Brightness of his Glory and the express Image of his Person Likeness is the Ground of Love God loves Christ not only as like him but as being of the same Essence with himself 1 John 5.7 For there are Three that bear Record in Heaven the Father the Word and the Holy Ghost and these Three are One. There is no created Instance to answer it all that we love are without us but Christ is of the same Essence with God Then
While we look not at the things which are seen but at the things which are not seen for the things which are seen are Temporal but the things which are not seen are Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is your Heart set upon and what do you make your Scope and Aim A Child of God prayeth professeth in order to Eternity A Man shall know his general Scope by what satisfieth him Are you contented with the World to have your Names written in Earth to have your whole Portion in this Life for other things you will give Goda Discharge Luther would not give God an Acquittance Valde protestatus summe nolle sic à Deo satiati Grace must have Eternity for it would fain answer God's Love it would live for ever for ever to praise God and serve God All the World will not satisfy it without this eternal enjoiment of God 2. Have you an Eternal Principle Is there a Life begun that cannot be quenched Is the Immortal Seed conveyed into your Hearts 1 Pet. 1.23 Being born again not of Corruptible Seed but of Incorruptible by the Word of God which liveth and abideth for ever Then certainly thou art loved from Eternity for thou hast a Pledg of it First or last there is a Work wrought in their Souls that can never be undone and disannulled something that is of an Everlasting Nature And therefore what Seeds of Eternity hath God planted in your Hearts Common Graces and Moral Vertues these are of no long continuance the Soul must have an abiding Work an immortal Work 3. You may know it by this you will be much in Trial whether this be wrought in you or no whether there be such an Eternal Principle conveyed into your Hearts Morality is puffed up never suspects it self and common Grace puts us into good Moods now and then gives some tasts and flashes Heb. 6.4 5. They were once enlightned and have tasted of the Heavenly Gift and were made partakers of the Holy Ghost and have tasted the good Word of God and the Power of the World to come Morality doth not labour to see that all is sure and safe and Common Grace only gives us some Taste and Flashes But a Child of God is looking after the Unction that will abide the Seed that remaineth and is careful to see that there is Grace and to be increasing in Grace and is always examining whether it be real SERMON XLIII JOHN XVII 25 O Righteous Father the World hath not known thee but I have known thee and these have known that thou hast sent me OUR Lord had laid down the Object of his Prayers and the Matter of them and now he comes to the Reasons tho in such affectionate Addresses to God we should not be anxious in stating the Method Some conceive this a Doxology as Mat. 11.25 26. I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the Wise and Prudent and hast revealed them unto Babes Even so Father for so it seemed good in thy sight He had fully discharged his Office as a Prophet and therefore giveth Thanks But I rather look upon it as a part of Supplication He had made his Will and Testament and now alledgeth the Equity of it Here First A Compellation O Righteous Father Secondly The Qualification of the Disciples for that Glory which he sought for them Saving Knowledg Which is illustrated I. By its Opposite the affected and obstinate Ignorance of the World The World hath not known thee II. By its Efficient and Exemplary Cause but I have known thee First A Compellation Righteous Father In which there is an Argument secretly couched For always Titles of God are suited to the Matter in Hand It is brought to shew the Reason why the World is excluded the participation of Heavenly Glory and the Equity in bestowing it upon the Elect. He had before called him Holy Father now Righteous Father God is Just and Righteous two manner of ways in a Legal and in an Evangelical Sense In a Legal Sense his Justice is rewarding Men according to the Merit of their Actions Thus he dealeth with the Reprobate lost World In the Evangelical Sense God's Righteousness doth not regard the Merit of their Actions but the State of the Person and judgeth them rather according to what they have received than what they have done And so God dealeth with the Elect and Reprobate the one are rewarded according to their Works the other according to their State evidenced by their Works to both God is just So that I might 1. Observe That in the Condemnation of the World God is just tho they remain in blindness 1. Because God hath done enough God is aforehand with them they have more Means than they use well The Gentile World had Light enough from the Creatures to convince them of the True God Rom. 1.19 20. Because that which may be known of God is manifest in them for God hath shewed it unto them For the invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his Eternal Power and Godhead so that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without excuse Yet they would not acknowledg the True God The Jewish World had Miracles enough to convince them of the true Messiah Joh. 15.24 If I had not done among them the Works that no other Man did they had not had Sin but now they have both seen and hated me and my Father The Carnal World within the Pale of the Church have had means enough to be better and tho it be blind in the things of God yet the Lord is clear Isa. 5.4 What could I have done more for my Vineyard than I have done in point of External Administration The Lord loveth to be clear when he judgeth Psal. 51.4 compared with Rom. 3.26 In all Debates he loveth the Victory Isa. 65.2 I have spread out my Hands all the day unto a rebellious People which walketh in a way which was not good after their own Thoughts None goeth to Hell for want of warning Mat. 23.37 O Jerusalem Jerusalem thou that killest the Prophets and stonest them that are sent unto thee how often would I have gathered thy Children together as a Hen gathereth her Chickens under her Wings but ye would not 2. They have not done their part They dally with Means scorn Wisdom their Weakness is wilful and their Blindness affected The Things of God must be spiritually discerned but they are folly to them 1 Cor. 2.14 For the natural Man receiveth not the Things of the Spirit of God for they are foolishness unto him neither can be know them because they are spiritually discerned There is not only an Impotency but a Scorn there is a positive Enmity as well as an Incapacity John 3.19 This is the Condemnation that Light is come into the World and Men loved Darkness rather than Light because
being dead to sin should live unto righteousness Dying to sin is made a step to the life of Righteousness So Heb. 9.14 How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God We are hereby freed from clogs and impediments Fifthly Sin is the better mortified when life is introduced for the Love of God doth most ingage us to hate evil Psal. 97.10 Ye that love the Lord hate evil Life is sensible of what is contrary to it Vse 1. Information it informeth us of divers Truths 1. Except a man be turned from sin to Holiness he is not made a partaker of Christ and therefore while he lives in sin cannot be justified or have any right to pardon He that continueth to live in his sins shall dye in his sins and miserable shall his portion be for ever Well then be perswaded if we would have the comfort of Christs Death we must be changed into the likeness of it 2. How much it concerneth every Christian to be cautious and watchful For he is to remember this within himself I am to represent Christs Rising and Dying the death of sin must answer the Death of Christ and the new life his Resurrection Now is Christs dying and rising seen in us We were never implanted into him unless it be so Therefore unless we will declare to the World that we have no Union with Christ we must endeavour after Holiness What maketh so many Atheists in the World but because so few Christians discover the fruit of their Baptism they live as if they were wholly alive to sin and the world and dead to righteousness 3. That they have not yet attained to true Christianity that content themselves with abstaining from gross sins but make no conscience of loving serving pleasing and glorifying God or preparation for the World to come They do no man wrong but have no care of Communion with God Paul could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To me to live is Christ Phil. 1.21 meaning that he had no other object and employment for his life but Christ and his Service But these wholly live to themselves a true Christian can say Rom. 14.7 8. None of us liveth to himself and no man dyeth to himself For whether we live we live unto the Lord and whether we dye we dye unto the Lord whether we live therefore or dye we are the Lords Vse 2. Is Exhortation to press you 1. To dye unto sin All that profess themselves Christians are by obligation dead O do not keep it alive after you have undertaken its Death charge your Consciences with your Baptismal Vow Besides Christ hath purchased Grace enough for the subduing and mortifying of sin and we have engaged our selves to improve this Grace The Ordinances call upon us every day to do it yet more and more the Word and Sacraments with the dispensations of which there go some motions of the Holy Ghost Nehem. 9.20 Thou gavest them also thy good Spirit to instruct and teach them O quench not his motions disobey not the sanctifying Spirit If this Grace hath taken hold of your hearts in any sort and you are affected with the offers of it you are bound to improve it the more Col. 3.3 For ye are dead vers 5. Mortifie therefore your members which are upon the earth you are dead by Vow and Covenant dead by Grace offered dead by Grace received Habitual mortification maketh way for actual Habitual mortification is when the heart is turned from sin so that it is turned against it Actual mortification consists in the resisting and suppressing its motions Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live Once more none are in such a dangerous condition as those who have begun the work and then give it over 2 Pet. 2.20 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning Those that fall from a common work make their condition more uncomfortable For real Believers the reign of sin is broken its strength and power much weakened by Grace but still it is working and stirring Gal. 5.17 The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would do Rom. 7.23 I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin that is in my members Therefore still you must take care of this work Means 1. Be sensible of the evil of sin When once we begin to make light of sin we lye ready for a temptation God doth not make little reckoning of sin Christs Death sheweth it Rom. 8 3. What the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Infants death sheweth it Rom. 5.14 Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression The punishment of the wicked sheweth it Rom. 2.9 Tribulation and anguish upon every soul of man that doth evil of the Jew first and also of the Gentile The smart of Gods children sheweth it Prov. 11.31 Behold the righteous shall be recompensed in the earth much more the wicked and the sinner 2. Earnestly resolve against it in the strength of Christ 1 Pet. 4.1 Forasmuch then as Christ hath suffereth for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin The mind is hereby fortified Christs dying ingageth them to it Christ hath suffered for it and we are bound to subdue the flesh and deny the pleasures of it 3. Seriously endeavour against it according to the advantages the Spirit giveth you a conscientious Attender on the Ordinances of God hath many motions and helps 2. To walk in newness of life or to express the likeness of Christs Ressurection The spiritual Resurrection is described 1. By the Cause of it Joh. 5.25 The â—our is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live In the spiritual sense that Power was already executed by him in raising sinners out of the grave of sin for he saith it now is It is the Voice of Christ awakens as Lazarus come forth Do not then delay do not say it is too soon Heb. 3.15 To day if ye will hear his voice harden not your hearts 2. The Nature of it as to the first Grace Eph. 5.14 Awake thou that sleepest arise from the dead and Christ shall give thee light awake as a man out
for us Luke 12.32 Fear not little flock it is your Fathers good pleasure to give you a kingdom And 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him Mat. 25.34 Come ye blessed of my Father inherit a kingdom prepared for you from the foundation of the world God prepared this Glory for us and by degrees traineth us up for it 2. The everlasting Merit of Christ Heb. 9.15 For this cause he is the Mediator of the new Testament that by means of death for the redemption of transgressions that were under the first Testament they which are called might receive the promise of the eternal inheritance It is by his means that we are redeemed from the guilt and power of sin and have an eternal Inheritance stated upon us It behoved Christ for the honour of the Divine Government by the intervention of his Merit and Intercession to satisfie Gods Justice and acquire unto us those things which Love and Mercy had prepared for us and among other things that blessed and glorious estate which is to be enjoyed upon the Resurrection This is made sure to the Heirs of Promise by the Death of Christ which is of everlasting Merit called therefore v. 12. Everlasting redemption 3. The Almighty Power of the sanctifying Spirit both to change the Soul and raise the Body To change the Soul which is made an Act of Omnipotency 2 Pet. 1.3 According as his divine power hath given unto us all things that pertain unto life and godliness through the knowledge of him that hath called us to glory and vertue Therefore it is often compared to Creation which is a making things out of nothing To raise the Body as he did Christs Rom. 1.4 And declared to be the Son of God with power according to the Spirit of holiness by the resurrection from the dead and will raise the bodies of the Faithful in whom he once dwelled Rom. 8.11 He that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you Phil. 3.21 Who shall also change our vile body that it may be fashioned like unto his glorious body according to the wonderful working whereby he is able even to subdue all things to himself 4. The immutable Covenant or Promises of the Gospel which always stand firm and stable 2 Cor. 1.20 For all the promises of God in him are yea and in him Amen Heb. 6.18 That by two immutable things in which it was impossible for God to lye we might have strong consolation who have fled for refuge to lay hold on the hope that is set before us Hope is put for the thing hoped for that is the glorious estate which is reserved in Heaven to be injoyed there this hope is set before us in the Promises as the Prize which we must seek after and the Blessedness we must aim at We lay hold upon it when we consent to Gods offer and we fly for refuge to take hold of this Hope for it is our Sanctuary and safety as the City of Refuge was to him that was pursued by the Avenger of blood this is ground of strong consolation in all fears troubles and sorrows in the midst of the infelicities of this life this consolation is secured by two immutable things Gods Promise and Oath which are as unchangeable as his Nature these cannot fail or frustrate our hopes these give us security of injoying what we hope or receiving the reward promised to us 5. The unquestionable right of the mortified or those that are dead with Christ There is nothing wanting but the clearing up of our right and title Now the Christian Faith proposeth and sheweth much good to them as real Members of Christs mystical Body Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live and till this be done the whole design of Grace is at a stand we cannot upon other terms expect everlasting Blessedness from Christ. 3. The profit of Believing 1. It strengthens our Reason and helps it to maintain its authority and government against Sense and Appetite Reason is a middle Faculty that standeth between things above and things below and it may be either debased by Sense or elevated by Faith The one is easie because corrupt Nature carrieth us to things pleasing to Sense which are near at hand and carry a great suitableness to our Fancies and Appetites The other is difficult because it dependeth on supernatural Grace for the Spirits illumination is necessary to Faith 1 Cor. 2.12 Now we have received not the Spirit which is of the world but the Spirit which is of God that we may know the things that are freely given to us of God Therefore here lyeth the benefit we have by Faith to take us off from the life of sense and to mortifie the desires of the flesh which the nearness of things sensible is apt to irritate and stir up in us 2. The more we believe the stronger and greater is our Consolation As for instance our comfort under crosses is more abounding 2 Cor. 4.14 Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus 2 Cor. 4.18 While we look not to the things which are seen but to the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Our courage against death is more strong 1 Thess. 4.18 We shall ever be with the Lord. Our diligence in duties is more unwearied 1 Cor. 15.58 Wherefore my beloved brethren be ye stedfast unmoveable always abounding in the work of the Lord forasmuch as you know that your labour shall not be in vain in the Lord. Vse Let us now improve these things that we have been delivering to you 1. Let us make great Conscience of the first part of our Duty If we be dead unto sin See that the work of Regeneration be once begun The first virtue we receive from Christ is the likeness of his Death that will make way for other things Christ is dead let us be dead with him that to us he may not dye in vain And when it is once begun let it be carried on to a further increase adhere still to Christs dying and persevere both in your diligence and your dependence Diligence do not give over your endeavours of mortifying sin till it be quite gone Dependence that you wait for the power of his Spirit which his Death merited for us 2. As to Life let us incourage our selves with the hope of it the same Grace that hath begun will also finish the work when we are prepared by living the life spiritual in the midst of conflicts and temptations Therefore while you are studying to please God wait for it 1. With Patience Christ after his Resurrection was not presently glorified there must be a time to
communicate it to his Members he is not weak when we are weak but able to do above what we can ask or think 3. As concerning the Life of Glory we have it by Christ also 1 Joh. 5.11 This is the record that God hath given to us eternal life and this life is in his Son The door which is shut against us by our sins is opened by Christ. Let us follow his Precepts and Example and depend upon his Grace and you cannot miscarry Christ hath brought Life and Immortality to light assured us of an endless Happiness after Death Heathens had but a doubtful conjecture of another Life we have an undoubted assurance and that is some great stay to us 4. Concerning the troubles and afflictions that we meet withal As to the troubles of the Church of God he is alive and upon the Throne he can never cease to live and reign Psal. 110.1 The Lord said unto my Lord Sit thou on my right hand until I make thy foes thy footstool The enemies of his Kingdom must bend or break first or last 5. Against Death Christ hath broken the power of it as it hath no dominion over him so it cannot totally seize upon his Members in their better part they still live to God assoon as they dye and as to their Bodies The body is dead because of sin but the Spirit is life because of righteousness Rom. 8.10.15 1 Cor. 15.55 56 57. O death where is thy sting O grave where is thy victory The sting of death is sin and the strength of sin is the Law But thanks be to God who hath given us the victory through our Lord Jesus Christ. Job 19.25 I know that my Redeemer liveth and that he shall stand the last day upon the earth c. But what is this to us As it hath no dominion over him so not over us the power is broken the sting is gone If our flesh must rot in the grave our Nature is in Heaven Christ once dyed and then rose again from the dead Now this doth mightily secure and support us against the power and fears of death that we have a Saviour in possession of Glory to whom we may commend our departing Souls at the time of death and who will receive them to himself one that hath himself been upon Earth in flesh then dyed and rose again and is now in possession of endless Blessedness He is Lord of that World we are going into All Creatures there do him Homage and we e're long are to be adjoyned to that dutiful happy Assembly and partake in the same work and felicity SERMON IX ROM VI. 11 Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Iesus Christ our Lord. THE Protasis or Foundation of the Similitude was laid down vers 9 10. the Apodosis or Application of it to the case in hand in this Verse The Foundation is Christs Example and Pattern dying and rising now after this double Example of Christs Death and Resurrection we must account our selves obliged both to dye unto sin and rise again to newness of life Likewise reckon ye also your selves c. In which words 1. Our Duty which is Conformity or Likeness to Christ dying and living 2. Grace to perform this Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through or in Jesus Christ by virtue of our Union with him we are both to resemble his Death and Resurrection 3. The means of inforcing this Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reckon Vulgar existimate Erasmus out of Tertullian reputate consider with your selves Others colligite statuite Doctrine That all who are baptized and profess Faith in Christ dying and rising from the dead are under a strong obligation of dying to sin and living to God through the Grace of the Redeemer Here I. I shall consider the Nature of the Duties of being dead to Sin and alive to God II. The Correspondency how they do answer the two States of Christ as Christ dyeth to sin for the Expiation of it and after Death reviveth and liveth to God so we III. The Order first Death then the Resurrection from the dead so first dying to sin then being alive to God IV. The certain Connexion of these things if we dye we shall live and we cannot live to God unless we be dead to sin neither can we dye to sin unless we live to God V. In the two Branches the Apostle opposeth God to Sin I. The Nature of the Work It consists of two Branches dying to Sin and living to God Mortification and Vivification 1. Mortification is the purifying â—â—d cleansing of the Soul or the freeing it from the slavery of the flesh which detaineth it from God and disableth it for all the duties of the holy and heavenly life The reign of sin was the punishment of the first Transgression and is taken away by the gift of the Spirit upon account of the Merit of Christ however it is our work to see that sin dye it dyeth as our love to it dyeth and our love to sin is not for its own sake but because of some pleasure contentment and satisfaction that we hope to find in it for no man would commit sin or transgress meerly for his minds sake meer evil apprehended as evil cannot be the object of our choice Now then our love to sin dyeth when our esteem of the advantages of the carnal life is abated when we have no other value of the pleasures honours and profits of the world than is fully consistent with our duty to God and may further us in it Therefore we are dead to fin when we endeavour more to please God than to please the flesh and mind more our eternal than our temporal interests Rom. 8.5 They that are after the flesh do mind the things of the flesh but they that are after the Spirit the things of the Spirit What we mind and value most sheweth the Reign of either Principle the Flesh or the Spirit 2. Vivification or living to God is the changing of the Heart by Grace and the acting of those Graces we have received by the Spirit of Regeneration All that have received the gift of the spiritual Life are bound to exercise it and put it in act by loving serving and obeying God 2 Pet. 1.3 4 5. According as his divine power hath given unto us all things that pertain unto life and godliness through the knowledge of him that hath called us to glory and vertue Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust And besides this giving all diligence add to your faith vertue and to vertue knowledge c. They that have received Grace are not to fit down idle and satisfied but to be more active and diligent in the exercise of Grace and whatever remaineth of their lives must be devoted to
they shall live not only the Life of Grace for surely by their progress in Mortification Vivification is furthered and increased as we grow dead to sin we are more alive to righteousness but the Life of Glory is a greater Boon than we can deserve as much as we can desire more than we can make any part of requital for There is scarce any one Scripture by which a man may sooner come to a decision of his spiritual Estate than this for it puts it to a short issue prevent the reign of sin and your Title to everlasting Glory will not be so dark and litigious make conscience of subduing and suppressing the secret inclinations and desires of the flesh by the Spirit and you have by Warrant of Scripture a full and sufficient evidence all the deeds of the flesh must be mortified before we can see our interest though not universally and totally yet still we must go on with it Sin is mortal if it be not mortified so that a necessity is laid upon us of killing our Lusts or being killed by them The Apostle doth not say If the deeds of the flesh be mortified in you through the Spirit but if ye through the Spirit do mortifie the deeds of the body We must not dream of a Mortification to be wrought in us without our consent or endeavours as well whilst we are asleep as whilst we are waking as if it were wrought in our Cradles whilst we are passing our time in childish play and pastime or should be done in our riper age without any careful watch over our works and thoughts or it may be by a sluggish wish or slight prayer as if this would master sin no all renewed ones must seriously address themselves to the work the flesh must be mortified and mortified it must be by us through the Spirit if we would cherish the hopes of eternal Life The Spirit alone giveth victory but we must be active in it for his Grace and powerful victorious work doth not license us to be idle but rather calleth for an assiduous diligent and faithful use of means The less earnest the conflict is between the Flesh and the Spirit the longer will the old man live in us and our peace and hope will be the more doubtful but the more serious our endeavours are the sooner shall we come to a determination in the great affairs and interests of our precious and immortal Souls SERMON XIV ROM VI. 14 For sin shall not have dominion over you for ye are not under the Law but under Grace III. THE hopes of Victory and Success through the Grace of Jesus Christ. Now many things there are which give us hopeful incouragement in our conflicts with Sin 1. The undertaking of our Blessed Redeemer Freedom from sin was a part of that Salvation which he purchased for us Mat. 1.21 He shall save his people from their sins Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity It is not only an Evidence but a Part yea a principal part as those means which have a more immediate connexion with the end are more noble than others which are more remote the last End is the Glory of God now our conformity to God and the holiness and subjection of the Creature is a nearer means to it than our comfort and pardon Christs end was to fit us for Gods use and therefore his business was to sanctifie and free us from sin 1 Joh. 3.8 For this purpose was the Son of God manifested that he might destroy the works of the devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to dissolve unty unloose a knot This was the end of his Coming and will he come in vain and miss of his end The work of the Devil is to bring us into sin and misery and the Lord knoweth we are miserably intangled in the corruptions of our own hearts we know not how to loose these knots Christ came for this purpose to 〈◊〉 them for us and surely he cannot miss of his purpose If we consider the Merit of his Humiliation what a Price hath he paid for sanctifying Grace 1 Pet. 1.18 19. Ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition from your fathers but with the precious blood of Christ as of a Lamb without blemish and without spot So great a Price was given not only to heighten our esteem of the Priviledge but also to increase our confidence while we are endeavouring and striving against sin Christ wanted not any Merit to make the Purchace sufficient and effectual Or if we consider the Power of his Exaltation having paid our Ransom he is let out of the Prison of the Grave gone into Heaven and is fully commissioned and impowered to instate us in this Blessing of freedom from sin Eph. 3.20 Vnto him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us Now what an encouragement is this to keep under that Enemy which Christ hath done so much to slay and destroy What is his business now in Heaven but to sit at the right hand of God and see the fruits of his Mediation accomplished Those indeed that cherish that that Christ came to dissolve as much as in them lyes they seek to frustrate the undertaking of Christ. But now whilst we are striving and warring upon sin and seek the destruction of it we are ingaged in the same design Christ is and therefore may have the more confidence of his help and receiving the fruits of his Purchace his great intent was to bring us back unto God and saving us from sin not in sin and your heart is upon the same thing 2. The new Nature put into us you have an opposite Principle to check it 1 Joh. 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God Since Christ hath intrusted us with such a Talent as the new Nature and hath put Grace into our hearts to resist sin it is our duty not to suffer it to be idle and unfruitful Though there be in the Regenerate a seed of corruption yet that is or should be mortified there is also in them a seed of Grace and that is to be cherished Now surely where this is sin cannot carry a full sway and break out without stop and interruption for the new Nature will appear by way of check and dislike one that hath a new Nature cannot make sin his trade custom and delight why because his seed abideth in him which is the Principle of Grace wrought in him by the Spirit of God there is a setled fixed frame and bent of heart towards God and so by consequence against sin for it is irreconcileable with the motions and tendencies of the new Nature to live in sin and therefore it is as natural to
of a Reverend Man will hold us in some order if Gehazi had known that the Spirit of Elisha went with him would he have run after Naaman for a reward 2 Kings 5.26 his prophetick Spirit went with him We can no more be removed from the presence of God than from our own Being he is the continual Witness and Judge of our Conversations he seeth us in secret as well as in publick Now when the Soul is habituated to this thought how awful and watchful shall we be Psal. 119.168 I kept thy precepts and thy testimonies for all my ways are before thee The sense of his Presence is the great ground of watchfulness God is not so shut up within the Curtain of the Heavens but that he doth see and hear all that we do or say yea he knoweth our thoughts afar off Thirdly Love to God maketh us tender of offending him for it is a Grace that studieth to please the Soul is jealous of any thing which looks like an offence to those whom we love Others are not troubled though they sin freely in Thought foully in Word frequently in their daily Practice because an offence to God seemeth as nothing they have no love to God Psal. 97.10 Ye that love the Lord hate evil it is a loathsom thing to them to a gracious heart it is argument enough against sin That it is the transgression of the Law 1 Joh. 3.4 and he inferreth it out of Love to God ver 1. Behold what manner of love the Father hath bestowed on us c. They have such a deep apprehension of Gods Love to them in Christ that it breedeth an awe upon them or a fear to offend Ezra 9.13 14. After all that is come upon us for our evil deeds and for our great trespass seeing that thou our God hast punished us less than our iniquities deserve and hast given us such deliverance as this Shall we again break thy commandments Joshua 24.31 Israel served the Lord all the days of Joshua and all the days of the Elders that outlived Joshua and which had known all the works of the Lord which he had done for Israel What! offend God who is so blessed a Being who created us out of nothing of whose Mercy we have tasted every moment who preserveth and delivereth us continually from whose Goodness we expect all our Blessedness Is our deliverance by Christ of less value than all our temporal deliverances Will not Love draw the same Inferences and Conclusions from it Caution doth not arise out of a fear of anger but a lothness to offend 2. The Time when this Duty is to be practised always it is never out of season Conscience must still sit Porter at the door and examine what goes in and out If men neglect their watch but for a little while how soon doth sin get an advantage against them Lot that was chast in Sodom miscarried in the Mountains where there was none but his own Family David whose heart was so tender that it smote him for cutting off the lap of Sauls garment falleth into so deep a sleep afterwards that his Conscience was silent when he had defiled it with Blood and Lust. The tears and sorrows of many years may perhaps not repair the mischief which one hour may bring unto you You have need to watch after the sense of your Duty hath been revived upon you Satan loveth to snatch the prey from under Christs own arm He entred into Judas after the sop Joh. 13.27 After solemn Duties how soon do people miscarry Assoon as the Law was given with terrible Thundrings the people do presently miscarry by worshipping the golden Calf Exod. 32. And the Priests in the very day of their Consecration in the beginning and first day of their Ministration offered strange fire to the Lord Lev. 10. After some escape from sin we need to watch that we be not intangled therein again 2 Pet. 2.20 If after they have escaped the pollution of the world through the knowledge of the Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning As under the Law a Sore rising as a boil when it was healed might afterward break out again and turn to a Leprosie Lev. 13.18 19 20. So sins after we seem to be healed of them may return and make us worse than before As Christ saith to the man cured Joh. 5.14 Behold thou art made whole sin no more lest a worse thing come unto thee In Prosperity we need to watch it is hard to carry a full Cup without spilling and to live at ease and yet to keep up a due and lively sense of our Duty And in our Adversity when the course of Temptation is altered we are strangely surprized every Condition bringeth its own snares with it Ephraim is a cake not turned Hos. 7.8 Those who are most advanced in a state of Grace they need still to watch Mark 13.37 What I say unto you I say unto all Watch. We are never past this care this is the great difference between Christian and Christian one is more watchful than another 3. Against what we must watch 1. Generally against the three grand Enemies of our Salvation the Devil the World and the Flesh. First Against Satan for he hath laid his Ambushes and Enterprises against us continually and by his spiritual Nature hath advantages of being near us when we are little aware of him 1 Pet. 5.8 Be sober be vigilant for your adversary the Devil as a roaring lion walketh about seeking whom he may devour Satan is ever watching therefore you should watch you give him the greatest advantage by your folly and negligence now the Apostle saith he would not give him any advantage 2 Cor. 2.11 Lest Satan should get an advantage of us for we are not ignorant of his devices He is unwearied in his motions lays his designs deep takes all advantages and occasions to destroy us If the Devil were either dead or asleep or had lost his malice and power then we need not stand so much upon our guard Secondly Against the World for we are bidden to deny worldly lusts Tit. 2.12 not only ungodliness must be watched and prevented but our inclination to worldly things See how these two are matched for when we fall off from God we take to the Creature Jer. 2.13 My people have committed two evils they have forsaken me the fountain of living waters and hewed them out cisterns broken cisterns that will hold no water And Christ died to deliver us from this present evil world Gal. 1.4 Here lye all the baits and snares and dangers pass but safe through these flats and quicksands and we shall soon arrive to the Haven of eternal Glory The great virtue and proper effect of the Cross of Christ is seen in crucifying us to the World Gal. 6.14 God forbid that I should glory save in the cross of our Lord Jesus
teacheth us That none can be a Servant to another but by the election and consent of his own proper Will and whatsoever service men enter they enter it of their own accord the Devil cannot force us to evil and Christ will not force us to good The second Notion teacheth us That we must not judge of our service to any either to Sin or God by our professed Consent barely but by our Practice and Obedience if we obey sin we are servants to sin whatever we prosess or say to the contrary and if we do not live in obedience to God whatever Professions Vows and Covenants we make to him or with him we are not Servants of God 2. In the Application of it to the matter in hand take notice 1. Of two contrary Masters Sin and Obedience 2. Of two contrary Rewards and Wages Death and Righteousness 3. The suiting the one to the other Sin and Death Obedience and Righteousness 1. By Sin he meaneth sinning wittingly and willingly constantly easily By Death as the Wages is understood the second or eternal Death 2. The other Master By Obedience is meant obedience to God if you obey Gods commands and as our Duty is expressed by Obedience so our Reward by Righteousness He doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Law of Contraries would seem to require but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Righteousness you may expound it either of our Title to Happiness or our Reward it self 1. Our Title you shall be pronounced and accepted as righteous and so Heirs of eternal Life There are many acceptations of the word Righteousness in Scripture In short take them thus 1. It may be taken in a Moral sense for a good disposition of mind and heart Eph. 4.24 That ye put on the new man which after God is created in righteousness and true holiness 2. In a Legal or Judicial sense for a state of Acceptation or the ground of a Plea before the Tribunal of God So Rom. 5.19 By the obedience of one many shall be made righteous In this Judicial sense either with respect to the Precept or the Sanction 1. With respect to the Precept or the Law as it is sincerely and Evangelically obeyed 1 Joh. 3.7 He that doth righteousness is righteous And Luke 1.6 They were both righteous before God walking in all the commandments and ordinances of the Lord blameless this is opposite to reatus culpae 2. With respect to the Sanction which is double the Threatning or the Promise With respect to the Threatning so Righteousness implieth freedom from the Obligation to Punishment So Rom. 1.17 18. For therein is the righteousness of God revealed from faith to faith as it is written The just shall live by faith For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness this is opposite to reatus poenae With respect to the Promise so Righteousness imports our Right and Title to eternal Life not from any merit in our obedience it self but Gods gracious condescension in the Covenant There is laid up for me a crown of righteousness 1 Tim. 4.8 Our Title is first by Faith then continued by new Obedience 2. It may imply the Reward it self for it is said elsewhere Isa. 48.18 O that thou hadst hearkened to my commandments then had thy peace been as the river and thy righteousness as the waves of the sea Where by righteousness is not meant any moral Vertue or gracious Disposition but Prosperity and Happiness So Prov. 8.18 Riches and honour are with me yea durable riches and righteousness thereby is meant Felicity As Iniquity is put for Punishment He shall bear his iniquity so Righteousness is put for Reward So here Righteousness is opposed to Death and signifieth eternal Life Doctrine That it greatly concerneth Christians to consider upon what they bestow or imploy their Time Service and Obedience This will be evident by these Considerations 1. That the great business which belongeth to our Duty is the choice of a Master or to consider to what we must addict our selves and upon what we bestow our minds and hearts our life and love our time and strength 1 Kings 18.21 How long halt ye between two opinions If the Lord be God follow him but if Baal then follow him He brings the business to a tryal not to give them liberty to be of what Religion they pleased but on deliberation to chuse the best So Josh. 24.15 If it seem evil to you to serve the Lord chuse you this day whom you will serve He doth not leave it to their liberty to chuse God or Idols but would have them to compare the best with the worst the service of God or the service of Devils which will be Life and which will be Death which will be good and which will be bad for them not as if it were doubtful which to chuse for that is evident to any man in his right wits nor to blunt their zeal by any demurrer in the case but rather quicken and hasten their choice but chiefly that they might chuse freely and be more firm and constant in their Covenant and to shame them that they might be more inexcusable if pretending to God they divert their obedience from him to other things Well then whom will you serve and love To whom will ye give up your minds and hearts and whole man To do what God requireth or to serve and please your Lusts Make a right choice and then be firm and true to it Will you pretend to be Servants to God and do nothing for him 2. The Considerations which must guide us in this choice are two 1. Right and Interest 2. The Good or Hurt that we all get by it for there are wages proportionable and suitable to every work 1. Where lyeth the Right to command and who hath the best Title to us Justice is to give every one his own Give unto Caesar the things that are Caesars and to God the things that are Gods Surely sin is an Usurper but God is our rightful Lord for he made us and to him we must give an account of our time strength and imployments Acts 27.23 There stood by me this night an Angel of God whose I am and whom I serve And 2. His service turneth to the best account Our Apostle telleth us Rom. 6.23 The wages of sin is death but the gift of God is eternal life through Jesus Christ our Lord. 3. That in a moral Consideration there are two Masters sinful Self and the Holy God This distribution comprehendeth all men either they are servants of Sin or servants to God whosoever yieldeth his consent or obedience to sin doth thereby make himself the true and proper servant of sin and whosoever yieldeth his obedience to God is the servant of God If you deliver up your selves to serve God to obey his commands you will be reputed as his Servants and so accepted
Concerning the Object it respects not the former but the latter Clause their being once Sinners is not the matter of his Thanksgiving but that they had received and obeyed the Christian Faith However this must be said That it doth heighten the Mercy or illustrate the Benefit it is a great Mercy that having been once slaves of sin yet now at length they were recovered by Grace To be brought into a state of Light and Life by the Gospel were a great Benefit if a man had always been good and holy at least not considerably bad but when God will take us with all our faults and those of so great and hainous a Nature surely we have the more cause to give thanks Well then he doth not could not give thanks that once they had been the servants of sin God was not the Author of their servitude to sin but he was of their obedience to the Doctrine of Life his Mercy turned the former evil to good Or if you will take that into any part of the Thanksgiving it must be thus Since the condition of the servants of sin is so miserable God be thanked that you have escaped it 2. From whom he expects this Thankfulness I answer First It doth excite their Thanksgiving he exciteth them to give thanks for this blessed Change wrought in them he moveth them not to give thanks for Riches and secular Honours nor so much as consider whether they had or wanted these things but for the good estate of their Souls that they were partakers of so great a Benefit as from servants of Sin to become servants of Christ. Secondly It expresseth his own Thanksgiving on their behalf as congratulating and rejoycing with them in this mercy The Angels rejoyce at the conversion of a sinner Luke 15.10 So should we rejoyce in the good of others especially the Pastors of the Church 3 Joh. 4. I have no greater joy than to hear that my children walk in the truth Nothing that I more delight in in the World than to hear that those that are converted by me live after a Christian manner Doctrine That to be turned from the Service of Sin to the sincere Obedience of the Gospel is a Benefit that we cannot sufficiently be thankful for Let me represent it in the Circumstances of the Text. 1. Here is a Reflection upon their past state Ye were servants of sin This is necessary and useful First To heighten the sense of our Priviledges by Grace alas what were we when God first sought after us Slaves to Sin and Satan and Children of Wrath even as others Look as Jacob by remembring his poor condition doth raise his heart the more to admire Gods bounty to him Gen. 32.10 I am not worthy of the least of all thy mercies and of all the truth which thou hast shewed unto thy servant for with my staff I passed over this Jordan and now I am become two bands It would cure the Pride of many if they would remember their mean Originals and how like the Hop-stalk they mount up and grow out of the very Dunghil God solemnly injoyned his People when they injoyed the plenty of the Land to remember the obscure beginnings of their being a Nation and therefore when they offered the First-fruits they used this Confession Deut. 26.5 A Syrian ready to perish was my Father when he went down to Egypt and sojourned there with a few men and became a Nation great and mighty and populous Thus God taught them to acknowledge that their first Estate and Original was most wretched and miserable and so must we It holdeth more in moral things Eph. 2.1 2 3 4 5. And you hath he quickened who were dead in trespasses and sins Wherein in time past ye walked according to the course of this world according to the Prince of the power of the air the Spirit that now worketh in the children of disobedience Among whom also we all had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind and were by nature the children of wrath even as others But God who is rich in mercy for his great love wherewith he loved us Even when we were dead in sins hath quickened us together with Christ. 1 Tim. 1.13 Who was before a blasphemer and a persecutor and injurious But I obtained mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all to be mercied That God should take us with all our faults and bring us into a better condition how doth this heighten the Mercy Secondly To quicken us to more diligence in our present Estate He that hath been a diligent Servant to an hard and cruel Master from whom he could not expect any recompence worth his Toil surely should be diligent and faithful in the Service of a loving gentle and bountiful Master This is urged Rom. 6.19 As you have yielded your members servants to uncleanness and to iniquity unto iniquity even so now yield your members servants to righteousness unto holiness And it is illustrated by several Scriptures 1 Cor. 15.9 10. I am the least of the Apostles and am not meet to be called an Apostle because I persecuted the Church of God But by the Grace of God I am what I am and his grace that was bestowed upon me was not in vain but I laboured more abundantly than they all And Acts 26.11 I punished them oft in every Synagogue and compelled them to blaspheme and being exceedingly mad against them I persecuted them even to strange Cities Thirdly To make the reality of the Change more evident There is a great Change wrought in those who are brought home to God it doth much hurt to Believers in judging of their own Case to forget what they once were whereas comparing these two what they are and what they were would sooner bring it to an issue and make the change more sensible and evident The Scriptures often direct us to this method Col. 1.21 And you that were sometimes alienated and enemies in your mind by wicked works yet now hath he reconciled Eph. 2.13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. And Eph. 5.8 Ye were sometimes darkness but now are ye light in the Lord. Our gradual progress in Holiness is more insensible and therefore we may overlook the mercy because we see not such eminent effects as we found at first But all that belong to God may see a Change and say as the blind man Joh. 9.25 This one thing I know that whereas I was blind I now see they may see plainly they are not the same men they were before But when men forget the Estate they were once in and the great change the Spirit wrought in them and feel not such alterations continually they live in doubtfulness and darkness As our forgetting our poverty and affliction maketh us undervalue a more plentiful condition and those comforts which we would account
servants of righteousness There is an order in our deliverance and one part conduceth to another for Righteousness and the Conference of our Duty can have no hold on us till the power of our Lusts be broken Assoon as we are freed from the slavery of sin we are in part righteous but when we are freed from the Being of sin we are altogether holy and righteous but where sin reigneth there is an obstruction of the Life of Grace there the Creature is valued above God Earth before Heaven the Body before the Soul neither Faith Love nor Hope can produce any thorow work in our Souls not Faith Joh. 5.44 How can ye believe which receive honour one of another and seek the honour that cometh from God only Nor Love 1 Joh. 2.15 Love not the world neither the things that are in the world if any man love the world the love of the Father is not in him Nor Hope 2 Cor. 4.18 While we look not at the things that are seen that are but temporal but at the things that are not seen that are eternal The person that hath not his heart and hopes in Heaven and looketh not at that as his only Happiness and doth not make it the business of his Life to attain it but setteth his heart more upon the things of this Life is certainly unconverted 1 Cor. 15.19 If in this life only we have hope in Christ we are of all men most miserable This should be regarded by us that we may look more after this whether we have escaped the bondage of Corruption and that we do not return to Bondage again but that we maintain our liberty Gal. 5.1 Stand fast therefore in the liberty wherewith Christ hath made you free and be not intangled again in the yoke of bondage 6. He that is a Servant of Righteousness shews it by doing as much for Righteousness as formerly he did for Sin This is the end of the Apostles reasoning with them in this place therefore I shall a little insist upon it 1. That in Reason and strict Justice more might be required of us for the Reasons moving us to good are more than the Reasons moving us to evil if we consider either Master Work or Wages First The Master shall we not do as much for God as we did for Satan Whose are you Christians From whom did you receive your Beings And from whom do you expect your Happiness From God or the Devil Whom will you call Father or Master Pretences will do nothing in the case it will be tryed by your work Ye are of your Father the Devil and the lusts of your Father ye will do Joh. 8.34 He that committeth sin is of the Devil 1 Joh. 3.8 God be merciful to us we have done too much of the Devils work already it is time to give over the business is for the future whose work do you mean to do and how will you do it halfingly superficially perfunctorily or in the greatest earnest Secondly The Work Sin is a deordination a prostituting of the noble Faculties of our Souls to our base lusts and vain pleasures Tit. 3.3 Serving divers lusts and pleasures whereas by Holiness we obey the rational Appetite the Will guided by the highest Reason which is the Law and Will of God 1 Pet. 4.2 That he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God The business is whether for the future we will be Beasts or Men and imploy our remaining time in the service of the Flesh or in obedience to the Will of God Whether the Beast should ride the Man or Reason and Conscience be put in Dominion again over Sense and Appetite Thirdly The Wages Surely Reason will teach you that there should be greater care to secure your Life and Salvation than to ruine and damn your selves now you went on earnestly in a way of sin as if you could not soon enough or sure enough be damned the sure wages of sin is eternal death ver 23. determined by the righteous appointment of Gods Law and though tâ—rough the Patience of God it be not presently executed yet Conscience sheweth the justness of it and the Word sheweth you how that sin had made it your due and therefore should you not do as much for Salvation as you have done in order to Damnation especially when your eyes are opened and you begin to have eternal Blessedness in view and pursuit Well then Reason will inform that you should do more for God and more for Heaven and more for Holiness than ever you did for Sin so that it is an equitable Proposal or the Rule of our Duty expressed after a modest manner there is less than in strict Reason may be required of you Men are weak and cannot bear too much severity what shall we say then do as much for Righteousness as you did for Sin 2. That in exact proportion even this equitable Rule will not always hold good why because in corrupt Nature our Principles were intire but in our renewed Estate they are mixt Gal. 5.17 The flesh lusteth against the Spirit there is a counterpoise to the life of Grace therefore our evil works were meerly evil but the good we do is not meerly good Our Lord telleth us That the children of this world and such we were all by Nature are wiser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their generation than the children of light Luke 16.8 We have the advantage of the World in matter of Motive and Reason but they have the advantage of us in matter of Principle Grace is a powerful thing but it is like a keen Sword in the hands of a Child The opposition of the flesh causeth weakness Our Motives are more noble but their Principles are more intire 3. Though the exact proportion will not strictly hold yet there is enough to distinguish the Servants of Righteousness from those that are not made free from sin as First The main bent of the Heart and Life is for Righteousness and not for Sin Where the main bent of the Heart and Life is still for the Flesh and the World they are far from Grace for there the Flesh and the World and by them Satan is superior still the influence of Corruption is more seen in their lives and actions than the influence of Grace but he whose main bent both of Heart and Life is for God he now serveth God as before he served Sin and therefore being made free from sin is become the servant of righteousness Secondly Because there is some proportion and resemblance between his activity in the new and spiritual Life and the former activity in a way of sin To clear this 1. I will shew wherein the Resemblance holdeth good 2. The Reasons why it must be so 1. The Resemblance holds good in these things First We may take notice of a care and solicitude to do evil Rom. 13.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Law of God Rom. 8.7 Some bewray an obstinate wilfulness as others do a negligent carelesness they beat down whatsoever standeth in the way of their sins neither right nor reason nor shame nor fear can restrain them though a Commandment standeth in their way they break through nothing can stop the course of a Sinners violently pursuing his Lusts as Baalam went madly on against all the rebukes of God either in his Conscience or external Providence 4. Though all the Unregenerate are void of Righteousness yet they are not all alike sinful There is a difference between unrenewed men some are more some less gross in the out-breaking of their sin some are more filthy but all are gone out of the way there is none that doth good no not one Psal. 14.3 they all agree in this That none of them doth or can do any thing at all commanded by God as commanded from righteous Principles and for right Ends. Some may be free from outward Vice as Paul was touching the righteousness of the Law blameless Phil. 3.6 Our Lord saith Mat. 5.20 Except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the kingdom of Heaven though there is some external conformity to the Law outward austerity and strictness yet no inward purity and holiness 5. That where men are changed by Grace certain it is they must away with their former sinful life partly because the Gospel-rule requireth it Mat. 9.13 I am not come to call the righteous but sinners to repentance and Repentance is a turning of the Soul from sin to God God may be reconciled to our persons never to our sins partly because this is the end of that Grace that hath wrought the change in us Luke 1.74 75. That we being delivered out of the hands of our enemies should serve him without fear in holiness and righteousness before him all the days of our lives partly because the nature of the thing sheweth it If there be any sound change we have changed Masters and work way and end business and hopes and therefore our Conversation will be quite otherwise than it was before and the course of our Endeavours will be turned into another Chanel Eph 5.18 And be not drunk with wine wherein is excess but be ye filled with the Spirit we have other work to do and other happiness to seek after Phil. 3.19 20. Who mind earthly things but our conversation is in Heaven 6. When men shake off the yoke of Sin for Righteousness they should be as free from Sin as formerly they were from Righteousness Now here I will shew I. How far this should be II. Why this should be I. To state it How far this can or should be For the difficulty lieth here How we can be as free from Sin as formerly from Righteousness since after Conversion there is a mixt Principle in us I answer This is to be considered two ways quoad Conatum quoad Eventum 1. Quoad Conatum as to Endeavour which is to get rid of all sin a sincere Christian doth so give up himself to a holy Life as to watch and pray and strive against all sin this is his endeavour and if it were possible he would root out all this is his aim business and constant care but because he obtaineth not his end he is troubled Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death In the mean time he hath the setled bent of his Will and Conscience to satisfie him Heb. 13.18 Pray for us for we trust we have a good conscience in all things willing to live honestly His Soul is bent and his Endeavours are accordingly 2. Quoad Eventum he is so far free from sin as carrieth a good proportion with his freedom with Righteousness in his carnal Estate His freedom from Righteousness was consistent from urgings of Conscience which pleaded Gods Right with great earnestness God doth not so far forsake Mankind as to leave them without all convictions of their Duty or some inclinations to it but it is weak and ineffectual So now his freedom from sin is not altogether to be free from the urgings of sin for the carnal Principle is still within him and a warring working Principle it is and doth not lie idle in the Soul But as then men were free from Righteousness by their carelesness of it or averseness from it so now they that have changed Masters and Estates are to be so â—ar free from sin as not to sin wilfully and by way of opposition to Grace any more nor yet negligently and carelesly to go on with their former course for if there be any known sin which they do not hate but had rather keep than leave it and do not pray and strive and watch against it they are not sanctified For the sanctified hate every false way Psal. 119.104 they pray against it ver 133. Order my steps in thy word and let not any iniquity have dominion over me they watch and strive against it to some degree of prevalency Psal. 18.23 I was also upright before him and I kept my self from my iniquity they cannot bear with sin they have a Nature which beareth an enmity and repugnancy to it as the carnal mind doth to the Law of God so doth this new Nature to sin 1 Joh. 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God II. Why this should be so 1. Let us consider the Equity as to matter of Right it should be so 2. The Necessity as to matter of Evidence it must be so 3. The Conveniency as to matter of Benefit 1. The Equity as to matter of Right All Rules of Equity will oblige you to this whether you consider the Master the Work or the Reward First The Master if you consider how great and how good a Master you now serve if you consider him as great you can never do too much for him or as good not so much as he deserveth of you 1. As a great God he cannot be too much loved nor obeyed too exactly nor served too diligently all is short of the Greatness of his Majesty We have mean thoughts of his glorious Excellency if we think that any thing will serve the turn or that such a God will be put off with any thing though we have formerly consumed our strength in the service of sin yet a little slight obedience will be enough for God we need not be so strict and exact this is as bringing the sickly Lamb instead of the Male of the Flock And therefore God pleadeth his Majesty Mal. 3.14 I am a great King saith the Lord of Hosts Therefore if you have a greater Master than you had before you should do as much or more work than you did before Col. 1.10 That ye might walk worthy of the Lord unto all
well-pleasing 1 Thess. 2.12 That ye would walk worthy of God who hath called you unto his kingdom and glory 2. As good he hath deserved at our hands more than ever we can repay him By experience we have felt the evil of sin and why should we indulge it any longer We have also tasted that the Lord is gracious 1 Pet. 2.3 And why should we not prize and love him and value his service The Lord our God is the best Master and therefore we should serve him chearfully he is not true to God and hath not a due sense of his Mercy that is indifferent and cold in his service We are bound to serve God with gladness of heart for the abundance of all things Deut. 28.47 that is because of our obligations from common Providence but how should we serve him for his Mercies in Christ wherein he is infinitely good to us Rom. 12.1 I beseech you therefore Brethren by the mercies of God that ye present you bodies a living sacrifice holy acceptable unto God that is your reasonable service 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judge that if one died for all then were all dead And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again there the obligation is much greater Nature will teach us to love those that love us and who loves us better than God who hath provided Pardon and Life for us Shall we go about his work with backwardness and weariness You should serve him after another manner with more zeal diligence and exactness Secondly The Work which on the one hand is Sin and on the other Righteousness to be hot and earnest in Sin and cold and negligent in our Duty when God hath set thee in a better work how can this be justified not only before the Bar of God but of any sound Reason Surely the best work requireth the best strength now which is better to be rebelling against our Creator and violating the rectitude and harmony of our own Natures or to be serving our Creator and regulating our Faculties in their due order and proportion to the great ends and uses for which we were made There is a great deal of difference between the way we have left and the way we are put into by Grace the one is our distemper the other is proper work for a man that our endeavours should shew how much we prefer the one before the other for surely it is better for us to live as a Man than to live as a Beast Psal. 119.140 Thy word is very pure therefore thy servant loveth it Thirdly The Wages which is eternal Life Now the Question is Whether you will seek Heaven as fervently and diligently as before you sought the World and the fleshly pleasures thereof Will you now be contented with a sluggish wish and lazy dull endeavours whereas before you thought you could never do enough in the pursuit of your Lusts Will you not bid as much for a Jewel as you would for a Bead or a piece of Glass In all reason more if you laid out your strength before for nought for that which satisfieth not will you now stand hucking when a blessed Inheritance is offered to you Who can excuse you from folly We are bidden to seek after these things in the first place Mat. 6.33 Seek ye first the kingdom of Heaven and the righteousness thereof 1 Cor. 15.58 To abound in the work of the Lord. Phil. 2.12 To work out our salvation with fear and trembling We are on the other side bidden to use the world as if we used it not 1 Cor. 7.31 Now then what will you do 2. The Necessity in point of Evidence hereby we shew that we have utterly shaken off the yoke of sin otherwise it will remain as a nice debate whether your change be sincere or no. It is certain you did much for sin Conscience is sensible of that the only sensible evidence of your change is when the vigour and fervency of your spirits is turned into another chanel and you are as earnest to please God as ever you were to serve your Lusts otherwise you never sensibly and plainly distinguish your selves as renewed from your selves as carnal There is no question then but that there is a thorow change wrought in you Therefore that your sincerity may not be a doubtful thing and hard to interpret you should be as free from sin as formerly from Righteousness When men are unlike themselves there is no doubt 1 Cor. 6.11 Such were some of you but you are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God Philem. 11. Which in time past was to thee unprofitable but now profitable to thee and to me This is no small or obscure change but such as may be felt of our selves and discerned by others Paul a Persecutor and Paul a Preacher sheweth the same fervour but his earnestness was imployed about other matters therefore plainly different from himself 3. It is convenient it should be so that we should do as much good or far more good than we have done hurt by our ill Example therefore the worse we were before our calling the better we must be afterwards This was that which made Paul go beyond the rest of the Apostles in pains and zeal because of the hurt he had done by the sins of his Unregeneracy 1 Cor. 15.10 I laboured more abundantly than they all This made Mary Magdalen to exceed in love to Christ above others because she had been so excessive before in the love of her unlawful pleasures Luke 7.47 Her sins which are many are forgiven her for she loved much but to whom little is forgiven the same loveth little Therefore it concerneth us to repair our Errors especially when they have been noxious to others that by eminency of Grace we may awaken those whom we have hardened by our sins or joyned with in their sinful courses Dives would have his Brethren and Companions believe surely this Charity will possess the hearts of the converted Vse 1. To press those that are or would be accounted renewed by Grace to free themselves from sin yet more and more The chain is broken by Grace and you have had experience of both Masters now shew it that you do heartily forsake the one and cleave to the other 1. Be more tender and fearful to offend As long as you make little reckoning of sin you are in danger of committing it It is said Prov. 13.13 Whoso despiseth the word shall be destroyed but he that feareth a commandment shall be rewarded Those are the two opposite parties those that despise and those that fear a Commandment there is not a worse or a better frame than the one or the other they are properly free from Righteousness that despise a Commandment
his commandments are not grievous And also for this reason because it is their usual practice and that which they are versed in Prov. 10.29 The way of the Lord is strength to the upright Others with much ado bring their hearts to do a little good but the more we walk in Gods ways the more we may one part of godliness helpeth another and the more we obey God the more we are fitted to obey him As in a Watch there are many wheels and the one doth protrude and thrust forward another the motion could not be so constant and orderly if there were fewer wheels in it So there are many Duties implied in Holiness and one maketh another easie and one Duty puts forward another as Hearing fits us for Prayer and Prayer for Practice and frequent and continual Practice maketh the whole work go off the more roundly Or as in the Body labour begets an appetite and when we have an appetite food is more pleasant and that helpeth digestion and that strengthens us to labour again So the more we exercise our selves to godliness one part and degree fits for another whereas Christian Duties are difficult and tedious when men deal superficially with God because the difficulty ever continueth the work is not throughly minded Partly also for this reason because the more Holiness prevaileth the more the rebelling Principle is curbed and maketh least opposition and is more weak and ineffectual to tempt and draw us from God Gal. 5.16 Walk after the Spirit and ye shall not fulfil the lasts of the flesh If you be sincere and true to Gods interest and cherish the better part and follow the motions and directions of it the flesh will languish and dye away by degrees There is yet a fourth reason Gods blessing goeth along with our sincere resolution to walk in his ways for as he punisheth sin with sin so he delighteth to reward Grace with Grace and to crown his own work Isa. 58.13 14. If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight the holy of the Lord honourable and shalt honour him not doing thy own ways nor finding thine own pleasure nor speaking thine own words Then shalt thou delight thy self in the Lord. Psal. 27.14 Wait on the Lord and be of good courage and he shall strengthen thine heart wait I say on the Lord. The way to pray is to pray to delight your selves in God is to delight in him Pluck up your spirits take courage and God will give you courage for every holy action and reward it with a new supply of Grace whereby strength is renewed and the Duty sincerely performed bringeth its Grace and Hope along with it Well a Life spent in Holiness must needs be a pleasant Life because the more we mind it and set about it still the work is more easie it is the partial superficial obedience that is difficult and the hard heart that makes our work hard For when men are biassed with fleshly Lusts and are not easily nor without much ado perswaded to set about Religion in good earnest they are only acquainted with the toil but never with the comfort Conscience is still urging them to do that which they have no heart to do 7. Those that have their Fruit to Holiness all their Mercies and Comforts are more sweet because they have them from Gods Love and they use them for his Glory 1. They have their worldly Blessings from Gods Love a Covenant-Right is surely much sweeter than a bare Providential Right 1 Cor. 3.22 23. All things are yours for you are Christs and Christ is Gods That is a Covenant-Right when we have these things not only by the fair leave and allowance of his Providence but as fruits of his fatherly Love in Christ. We find most sweetness in the Creature when our persons and ways are pleasing to God God accepteth thy works Eccles. 9.7 Alas others who are not reconciled to God have their portion sowred by remorse of Conscience God may give them a liberal share of these outward things but this is all they must look for no more It is said Prov. 10.22 The blessing of the Lord maketh rich and he addeth no sorrow with it There is a common Blessing which is vouchsafed to the carnal and there is a special Blessing which is vouchsafed to the holy wicked men do not acquire Wealth without Gods common Blessing the Wealth it self and the comfortable use of it they have it from him elsewhere it is called Food and Gladness But these words are much more true of the spiritual Blessing when an Estate is sanctified then we have not only the natural comfort of the Creature but a spiritual use of it a comfortable supply of outward things and a peaceable Conscience which is more than natural refreshing Alas unless we be upon good terms with God all our rejoycings are but as stoln waters and bread eaten in secret 1. As they use them for his Glory when they take more occasions to do good that is the sweetest use of the Creature when we use them with Thankfulness Charity and Purity With Thankfulness to God 1 Tim. 4.4 Every creature of God is good and nothing to be refused if it be received with thanksgiving that is with a due acknowledgment of God whose invisible hand reacheth out these supplies to us We must use them as a glass wherein to see our Creators goodness and glory and surely this religious use of the Creature is more sweet than the natural use With Charity with respect to our Neighbours ministring to others that want necessaries Nehem. 8.10 Go your way eat the fat and drink the sweet and send portions unto them for whom nothing is prepared Man is not Lord of these things but a Steward for we have not the Right of a Lord but the Right of a Servant and must give an account Luke 16.2 we do not receive these things to satisfie our fleshly mind but to do good with them and the pleasure is not in the possession but the use Luke 16.9 Make to your selves friends of the Mammon of unrighteousness that when ye fail they may receive you into everlasting habitations It is more God-like Acts 20.35 It is more blessed to give than to receive Sobriety respects our selves our Lord hath given us a caution Luke 21.34 Take heed to your selves lest at any time your hearts be overcharged with surfeiting and drunkenness and cares of this life Now Temperance is much sweeter than Excess as being more healthy and refreshing to Nature whereas Excess oppresseth it Upon the whole the holy mans comforts are sweeter than other mens he hath them from God reconciled and useth them for his glâ—ry And thus I have proved to you that to have our fruit unto Holiness is the greatest pleasure the very doing it is pleasant and God owneth them pardoning their sins and assuring them of his Love and
exercised in Holiness is the Way that the Home this the Race that the Goal this the Warfare that the Crown this the Labour that the Reward this the Means that the End Here we have the Beginning and First-fruits there the whole Crop and Harvest Now an holy Man is here united to God 1 Cor. 6.17 He that is joyned to the Lord is one Spirit therefore there the Union is greater and more close for God will be all in all 1 Cor. 15.28 Here an holy Man knoweth and seeth God by Faith Joh. 17.3 This is life eternal to know thee the only true God and Jesus Christ whom thou hast sent and 2 Cor. 5.7 For we walk by faith not by sight therefore there the Vision is more clear 1 Joh. 3.2 We shall see him as he is Here he is renewed according to the Image of God 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory therefore there shall be another manner of transformation 1 Joh. 3.2 Then we shall be like him for we shall see him as he is Here he injoyeth Communion with God 1 Joh. 1.3 Truly our fellowship is with the Father and with his Son Jesus Christ there it shall be more full and uninterrupted Here he rejoyceth and delighteth himself in God Psal. 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord and to inquire in his Temple there more especially when there shall be nothing to divert that delight and the participation of his benefits shall be more full Here he promoteth the glory of God and setteth forth his Praise either by way of design making that his scope 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever you do do all to the glory of God or of Resemblance 1 Pet. 2.9 Ye are a chosen generation a royal Priesthood an holy Nation a peculiar people that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light Eph. 1.12 That we should be to the praise of his glory who first trusted in Christ there his whole work is to laud and praise God and he doth more perfectly resemble him there being nothing to obscure his Image 3. It is an endless and everlasting Life Such as are once possessed of it shall never be dispossessed again If man be designed to injoy a chief good and this chief good must content all our desires it must also be so firm and absolutely immutable as to secure us against all our fears for a fear of losing would disquiet our minds and so hinder our Blessedness Now that there is no fear of that let us consider what may be said concerning the firmness of it 1. On Gods part 2. On the part of the Blessed 1. On Gods part it standeth on three strong Foundations First The infinite Love of God which is from Eternity to Eternity Psal. 103.17 The mercy of the Lord is from everlasting to everlasting to them that fear him before the world was and when the world shall be no more Secondly The everlasting Merit of Christ which never loseth its force and effect Heb. 9.12 Having obtained eternal redemption for us not that Christ is always propitiating God by a continued Sacrifice no the work was once done in a short time but the virtue of it is of everlasting continuance Thirdly The unchangeable Covenant so Heb. 13.20 Now the God of peace that brought again from the dead our Lord Jesus Christ that great Shepherd of the sheep through the blood of the everlasting Covenant Though the Covenant made with Israel was abolished yet this continueth for ever and shall never be altered because it was able to reach the end for which it was appointed which is the eternal Salvation of man that was a temporary Covenant this eternal 2. On the part of the Blessed who being once admitted to the sight of God cannot any more cease from the Love of God or be subject to Sin Heaven is a Paradise where the flowers that grow are incorruptible and undefiled and never fade away 1 Pet. 1.4 II. The Reasons of it why this is our final Reward 1. Because this is the End to which they are appointed every thing hath its end and final perfection for God made nothing in vain Now inanimate things tend to such an end as they are appointed unto by Gods over-ruling Providence such things as have a self-moving Principle as Beasts they are carried to their end by Instinct Appetite or natural Inclination those things which have Reason and Knowledge foreseeing the End order the Means thereunto they know the End chuse the Means as meer men they seek to be happy and Christians who are holy Men seek to be most like him who is holy and happy Now then since whatever acteth acteth for an End they that have their fruit to Holiness have their End everlasting Life A capacity of an endless Blessedness doth difference a Man from the Beasts that perish a disposition to it doth difference the Saints from the ungodly and the fruition of it at length doth difference the glorified from the damned 2. Gods Government requireth it The wisest Lawgivers could not devise any other means to make men good besides Poena Praemium Punishment and Reward For in the right Dispensation of these two the Life of Government doth consist Indeed many Laws do more incline to Punishments than Rewards for Robbers and Manslayers death is appointed but the innocent Subject hath only this reward that he doth his Duty and escapeth these punishments In few Cases doth the Law promise a Reward the reason is because Fear is a greater and more commodious Engine of humane Government than Love and inflicting Punishment is the proper work of Mans Law for its end and use is to restrain evil But Gods Law propoundeth Rewards equal to the Punishments because the use of Gods Law is to guide men to their proper Happiness It is Legis candor the Equity and Favour of Mans Law to speak of a Reward it commands many things forbids many things but still under a Penalty ex malis moribus nascuntur Leges to restrain evil is its natural work But Gods Covenant being ordered for another end doth not only threaten Sinners but promise life to the holy and these Threatnings and Promises carry a proportion to Gods Nature eternal Life on the one hand and eternal Death on the other Deut. 30.15 See I have set before thee this day life and death good and evil and Mat. 25.46 These shall go away into everlasting punishment but the righteous into life eternal There are no where such dreadful Punishments and such bountiful Rewards as are propounded to us Christians eternal Punishment is the reward of the disobedient and eternal Life
as we list without Law and Rule He came to restore us to obedience to bring us back again in heart and life to God Luke 1.75 He hath delivered us from the hands of our enemies that we might serve him in holiness and righteousness all the days of our lives To this end tended his Doctrine I came not to destroy the law but to fulfil it Matth. 5.17 His example He came to do what God had commanded and to teach us to do the same Matth. 3.15 For thus it becometh us to fulfil all righteousness and Heb. 58.9 Tho he were a Son yet learned he obedience by the things which he suffered And being made perfect he became the Author of eternal salvation to them that obey him 2. Christ dispenseth by vertue of his merit regeneration or the spirit of holiness that all new creatures might voluntarily keep this law tho not in absolute perfection yet by sincere obedience This Grace is dispensed to put us into a capacity of loving pleasing and obeying God this is that he promiseth in the new covenant Ezek. 36.27 And I will put my spirit within you and cause you to walk in my statutes and ye shall keep my judgments and do them so Jer. 31.33 I will put my law in their inward parts and write it in their hearts He doth not say I will prepare them another law as if the old law of God were to be abandoned and abolished and some other precepts substituted in their Room no but to make them conformable to it in heart and life the new man is created after God for this end and purpose Eph. 4.24 fitted to obey the law so that the great Blessing of the Gospel is Grace to keep the law 3. None enter into the Gospel State but those that intirely and readily give up themselves to do the will of God and therefore none can have benefit by the sin-offering and satifaction of Christ but those that consent to return to the duty of the law and live in obedience to God Surely God never pardoneth any while they are in Rebellion and live under the full power and dominion of sin no they must consent to forsake and return to the Allegiance due to their proper Lord. This is evident for the way of entring into the new covenant is by Faith and Repentance and Repentance is nothing else but a sincere purpose of new obedience or living according to the will and law of God 'T is defined to be a breaking off of sin Dan. 4.27 and therefore the Scripture runs in this strain Isa. 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return to me saith the Lord and I will abundantly pardon and Isa. 1.16 Wash you make you clean and then tho your sins were as scarlet they shall be as white as snow The least that can be gathered from these places is That a serious vow and thorough resolution of new obedience is necessary to begin our interest in the Grace of the new covenant 4. The more we fulfill our covenant vow and resolution by obeying the law our right is the more clear and evident and more confirmed to us our participation of the blessings of the Gospel is more full and our comfort more strong Psal. 119.165 Great peace have they that love thy law and nothing shall offend them and Gal. 6.16 as many as walk according to this rule peace and mercy be upon them God loveth us the more the more we obey his law 'T is holiness maketh us more amiable in his eyes and the Objects of his delight God loveth us as sanctified rather than pardoned we love him as pardoning and forgiving so great a debt to us but he delights in holiness or the impress of his own image upon us Prov. 11.20 The upright in the way are his delight When the spirit hath renewed us according to the Image of God we are made objects of his complacency now we know Gods love by the effects and therefore the more we act and draw forth this grace the more God rewardeth our obedience with the sense of his love and the comforts of his Spirit The sum of all Religion is to love God and to be beloved of him to love him and obey him is our work and to be beloved of him is our reward and happiness Now the one followeth the other John 14.22 23. Lord how is it that thou wilt manifest thy self to us and not unto the world Jesus answered and said unto him if a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him As we increase in Holiness and Obedience we increase in the Favour of God 1. VSE is Information it informeth us of several important truths 1. That the law is a law of perfect purity and holiness for he speaketh here of the righteousness of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so David Psal. 119.140 Thy law is very pure therefore thy servant loveth it and Psal. 19.8 The commandment of the Lord is pure inlightening the eyes It must needs be so if we consider the Author of it God himself and every thing that hath passed his hand hath his Character and Impress upon it 't is a law not only fit for us to receive but for God to give 't is the copy of his holiness It is all one with the image of God which man had in innocency now the image of God consisted in righteousness and true holiness Adams Principle of Obedience was also his law and rule he had that written upon his heart which was afterwards written upon tables of stone and therefore if a man would cleanse his heart and way he must study the Word of God Psal. 119.9 By what means may a young man cleanse his wâ—y by taking heed thereunto according to thy word 'T is not guide his way but cleanse his way for even the youngest are defiled Mans heart naturally is a sink of sin and there is no way to make his heart clean and his way clean but by taking Gods counsel in his Word A young man that is in the heat and strength of his lusts may learn there how to be purified and cleansed 2. That this law standeth in force We are freed from the condemning but not from the directing power thereof but it always remaineth as a rule of our new obedience Surely 't is in force now for there is no liberty given to men to live in sin God will not spare his people when they transgress it by scandalous or hainous sin Prov. 1.31 Therefore they shall eat of the fruit of their own way and be filled with their own devices Tho they be the dearly beloved of his soul the eternal punishment shall not be inflicted upon them yet they shall smart for the breaches of his law On the other side they find much incouragement comfort and peace when they set
obtaining pardon till regeneration and conversion for God doth not pardon while we are in our sins and Life and Heaven we cannot have till sin be quite done away for we are not introduced into the presence of God till we be compleat in holiness Eph. 5.27 That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Col. 1.22 to present you holy and unblamable and unreprovable in his sight Jude 24. and to present you faultless before the presence of his glory During life obedience is but imperfectly begun but when 't is compleated and finished we do not stay out of Heaven one moment then are we fully made free from sin VSE 4. Is to put us upon tryal and self-reflection Is the righteousness of the Law fulfilled in us 1. We begin to fulfil it when we set our selves to obey the will of God taking his Law for our Rule and his promises for our encouragement This resolution is the fruit of regenerating Grace if it be sincere and it argueth a renewed heart and conscience Heb. 13.18 Pray for us for we trust we have a good conscience and hath in it perfection of parts tho not of degrees 2. This must be seconded with answerable endeavours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth a continued act to have the righteousness of the Law fulfilled in us is not the work of one day but implieth a constant walk and obedience to motions after the Spirit 3. We must endeavour to be more compleat every day Luke 1.6 They were righteous before God walking in all the commandments and ordinances of the Lord blameless And Col. 4.12 Labouring for you that you may stand compleat in all the will of God So we read of some that were full of all goodness Rom. 15.14 and full of good works Acts 9.36 as we find in Dorcas It is the fault of most Christians that they beat down the price of Religion as low as they can and so make an hard shift to go to Heaven 4. Our begun-sanctification shall be perfected before Christ hath done with us Col. 1.28 that we may present every man perfect in Christ Jesus Here we are very imperfect but it shall be perfectly fulfilled SERMON VI. ROM VIII 5 They that are after the flesh do mind the things of the flesh and they that are after the spirit the things of the spirit THIS Scripture containeth a notable character of those that are interested in the Priviledges of the Gospel and will help you in your assuring-work or making out your claim and title In the words you have 1. An intimation of two sorts of persons they that are after the flesh and they that are after the spirit 2. Their different Disposition and Practice is compared and set forth 1. By the Act They both mind their several Affairs 2. By the Object things of the flesh and things of the spirit Different Persons different Objects and different Affections Thus you may in one View and Prospect discern the scope and intent of the place I shall lay it before you in several Propositions and then apply all together 1. There are two sorts of men in the World some after the flesh and some after the spirit 2. That these two sorts of men have two different objects the things of the spirit and the things of the flesh 3. That men discover their temper and constitution of soul by their savour or affection to either of these objects I. Doct. There are two sorts of men in the world some after the flesh and some after the spirit So it must be There is a twofold Original which produceth a twofold Principle which is acted by a twofold assisting power and this bringeth them under a twofold covenant which maketh way for a twofold final estate into which all the World issueth it self 1. There is a twofold Original some are only born others new born the renewed and the unrenewed John 3.6 That which is born of the flesh is flesh and that which is born of the spirit is spirit Some remain under the power of corrupt Nature others are regenerate and renewed by the spirit 2. This twofold Original produceth a twofold Principle that men are led by flesh and spirit which are always contrary one to another Gal. 5.17 The flesh lusteth against the spirit and the spirit lusteth against the flesh and these two are contrary one to the other Men if they be merely such as Nature hath left them are governed by the flesh or their own carnal inclinations Others are led by the spirit walk after it as ver 1. They that are born again have a new Principle set up in their Natures to incline them to God 3. These Two Principles are supported and assisted with contrary powers They that are governed by the flesh are also acted by Satan he rules and works in them Eph. 2.23 Wherein in time past ye walked according to the course of this world according to the prince of the power of the air the spirit that now ruleth in the children of disobedience among whom also we had our conversation in times past in the lusts of the flesh fulfilling the desires of the flesh and of the mind There are all the enemies of our salvation They that follow inbred corruption as their guide fall to the Devil's share who hurrieth them on in a way of sin more vehemently than otherways they would do But now those that are led by Grace or a new Principle or the new Nature as their guide they are assisted and acted by the Spirit of God Rom. 8.14 as many as are led by the spirit of God they are the sons of God The Spirit is their Guardian and Keeper he exciteth and worketh up the Habit of Grace into greater power and activity Now being under such contrary powers no wonder that they are so different in their courses and so contrary one to another It is said Prov. 29.27 The wicked is an abomination to the just and he that is upright in his way is an abomination to the wicked Their Birth is different the inward Principle by which they are guided is different Nature and Grace and they are under different assisting powers either under the power of Satan or under the power and conduct of God's holy Spirit and therefore no wonder that their course is different and that there is enmity between both the Seeds A godly man cannot delight in a wicked man and a wicked man cannot abide the godly The ground of Friendship is eadem velle nolle Similitude and likeness of mind and disposition only the enmity and contrariety is carried on with some difference The godly pity the wicked but the wicked hate the godly because they are against that course of life that they chuse They think strange they do not run with them to the same neglect of God and carelesness of heavenly things and therefore
of the spirit An Assent with wonder and astonishment because so much wisdom love and grace was discovered in it Eph. 3.17 18 19. 2. Consent must be often renewed to that covenant by which the spirit is dispensed often enter into a resolution to take God for your God for your Soveraign Lord your Portion and Happiness and Christ for your Redeemer and Saviour and the Holy Ghost for your Guide Sanctifier and Comforter Every solemn consent renewed doth both confirm you in the benefit of the spirit and bind you and excite you to the duties required by God in all these relations Your constant work is to love and seek after God as your happiness and Jesus Christ as your Saviour and the Spirit for your Guide and Direction 3. Dependance upon the love of God and the merits of Christ and the power of the spirit that you may use Christs appointed means with the more confidence That soul that thus sets its self to believe findeth a wonderful encrease of the spirit in this renewed exercise of faith assenting consenting and depending Rom. 15.13 The God of hope fill you with all joy and peace in believing that you may abound in hope through the power of the Holy ghost 2. Your Repentance must be renewed by a hearty grief for sin and resolutions and endeavours against it The more sin is made odious the more the spirit hath obtained his effect in you and the more heartily you study to please God in the work of love and obedience the more you are acquainted with the spirit and his quicknings the spirit and his comforts Acts 9.31 They walked in the fear of the Lord and the comforts of the Holy ghost His business is to make you holy the more you obey his motions and follow his directions the more he delighteth to dwell in your hearts 2. VSE is self-reflection Let me put that Question to you Acts 19.3 Have ye received the Holy ghost since ye believed Is the first great change wrought Are you called from darkness to light From sin to holiness Turned from Satan to God Are you made partakers of the divine nature 2 Pet. 1.4 The change must be perfected more and more by the spirit 2 Cor. 3.18 Beholding as in a glass the glory of the Lord we are changed into his image from glory to glory by the Spirit of the Lord. Do you obey his sanctifying motions Rom. 8.14 For as many as are led by the spirit of God are the Sons of God His motions all tend to quicken us to the heavenly life inclining our hearts to things above 2 Thes. 2.13 But we are bound to give thanks always to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth SERMON XIII ROM VIII 10 And if Christ be in you the body is dead because of sin and the spirit is life because of righteousness THE Text is manifestly a Prolepsis or a Preoccupation of a secret Objection against our Redemption by Christ If believers die as well as others how are they freed from death questionless Christ was sent into the world to abolish the misery brought in by Adams sin now death was the primary punishment of sin Gen. 2.17 In the day thou eatest thereof thou shalt surely die And this remaineth on believers The Apostle answereth in the words read 1. By supposition If Christ be in you That he might fix the priviledg on the Persons to whom it properly belongeth 2. By concession The body is dead because of sin 3. By correction And the spirit is life because of righteousness 1. The supposition sheweth that the comfort of the priviledg is drawn from the spiritual union which believers have with Christ if Christ be in you Secondly The concession granteth what must be granted that death befalleth believers their bodies return to the dust as others do But Thirdly the correction is that they are certain to live for ever with Christ both in body and soul and this upon a twofold ground first There is a life begun which shall not be quenched but perfected the spirit is life Secondly The ground and procuring cause is Christs righteousness Sin deprived them of the life of grace and forfeited the life of glory but here the righteousness of Christ hath purchased this life for us and the spirit applieth it to us Doct. That Christ in believers notwithstanding death is a sure pledg and earnest to them of eternal life both in body and soul. This Point will be best discussed with respect to the several clauses in the Text the supposition the concession the correction or contrary assertion 1. The supposition if Christ be in you Here I will prove to you that a true Christian is one that doth not only profess Christ but hath Christ in him 2 Cor. 13.5 Know ye not that Jesus Christ is in you except ye are reprobates that is senseless stupid wretches not accepted of God so Col. 1.27 Christ in you the hope of Glory Now Christ is in us two ways Objectively and Effectively Objectively as the object is in the faculty or the things we think of and love are in our hearts and minds so Christ is in us as he is apperehended and imbraced by faith and love so he is said Eph. 3.17 To dwell in our hearts by faith and again He that dwelleth in love dwelleth in God and God in him 1 John 4.18 Which is not to be understood of the acts only but the habitual temper and dispositions of our souls for else by the ceasing of the acts the union at least on our hearts would be broken off Secondly Effectively so Christ is in us by his spirit and gracious influence Now the effects of his spirit are first life he is become the principle of a new life in us Gal. 2.20 Christ liveth in me and the life that I live in the flesh I live by the faith of the Son of God Where he is he maketh us to live and we have another principle of our lives than our selves or our own natural or renewed spirit Secondly Likeness or renovation of our natures Gal. 4.19 Vntil Christ be formed in you The image of Christ is impressed on the soul 2 Cor. 5.17 If any man be in Christ he is a new creature 'T is all to the same effect our being in Christ or Christs being in us for both imply Union and the effect of it a near conformity to Christ in holiness Thirdly Strength by the continued influence of his grace to overcome temptations 1 John 4.4 Ye are of God little children and have overcome them because greater is he that is in you than he that is in the world The spirit keepeth a foot Gods interest in the soul against all the assaults of the Devil so for the variety of conditions we pass thorough Phil. 4.12 I know both how to be abased and how to abound
the soul is an immortal being but the new life is an eternal principle of happiness as soon as Christ beginneth to dwell in us eternal life is begun in our souls 1 John 3.15 The immortal seed 1 Pet. 1.23 2. The meritorious cause is the righteousness of Christ or the pardon of our sins and the justification of our persons by the Blood and Merits of Jesus Christ when once forgiven we are out of the reach of the second Death 1 Cor. 14.56 The sting of death is sin We are freed from the damning stroke not the killing stroke of death Christ having freed us from the curse of the law and merited and purchased for us a blessed Resurrection Heb. 2.14 15. The VSE is to enforce the great things of Christianity There are but two things we need to regard to live holily and die comfortably these two have a mutual respect one to another those that live holily take the next course to die comfortably the end of that man is peace and to know how to die well is the best way to live well both are enforced by this place 1. To live holily There are several Arguments from the Text. 1. The comforts of Christianity are not promiscuously dispensed or common to all indifferently but suspended on this condition If Christ be in you by his sanctifying Spirit if you be deceived in your foundation all your life hope and comfort are but delusory things but when quickned by the renewing Grace of the Spirit of Christ and made partakers of the Divine Nature you have then the earnest of your inheritance Eph. 1.4 2 Cor. 5.5 He who hath wrought us to this same thing is God who hath given us the earnest of his Spirit Others die uncertain of comfort or it may be most certain of condemnation 2. From the concession The body is dead sentence is past and in part executed this awakeneth us to think of another world and to make serious preparation when the walls of the house are shaken and are ready to drop down is it not time to think of a removal the body is frail and mortal and that 's enough to check sin Rom. 6.12 Let not sin reign therefore in your mortal bodies that ye should obey it in the lusts thereof But 't is made more frail by actual sin Gal. 6.8 If we sow to the flesh of the flesh we shall reap corruption Shall we sow to the flesh and pamper the flesh which must soon be turned into stench and rotteness Man consulting with present sense carrieth himself as if he were a body only not a soul and therefore out of love to sensual pleasures he maketh no account of any thing but sensual pleasures and satisfactions but shall we bestow all our time and care upon a body that was dust in its composition and will shortly again be dust in its dissolution The body is not only dying but dead you think not of it now but this death cometh before 't is looked for Saul trembled when the spirit answered him 1 Sam. 28.19 20. To morrow thou and thy sons shall be with me Would you sport and riot away your time if you should receive such a message Surely the dust and stench and rotteness of the grave if we thought of it it would take down our pride and check our voluptuousness for we do but pamper worms meat it would prevent our worldliness all a mans labour is for the body and usually in a body overcared for there dwelleth a neglected soul The body is not only the instrument but the incitement of it the soul is wholly taken up about the body but doth the dead body deserve so much care Death doth disgrace all the seducing pleasures of the flesh and the profits and honours of the world Who is so mad as wilfully to sin with death in his eye Alas All the pleasures and honours of the world will be vanity and vexation of spirit to us when we come to die 3. Come we now to the corrective assertion and there 's the life promised for body and soul this breedeth the true spirit of faith 2 Cor. 4.13 14. We having the same spirit of faith according as it is written I believed therefore have I spoken We also believe therefore speak knowing that he that raised up the Lord Jesus shall raise us up also The true diligence and godliness 1 Cor. 15.58 Be stedfast and unmoveable always abounding in the work of the Lord for your labour shall not be in vain in the Lord. And patience Rom 2.7 Who by patient continuing in well doing seek for glory immortality eternal life Christians We that have souls to save or lose and have an offer of happiness shall we come short of it for want of diligence and spend our time in eating and drinking and sporting or in the service of God 4. 'T is the effect both of the spirits renewing and the righteousness of Christ Both call for holiness at our hands as the effect of the renovation of the spirit and our title to the righteousness of Christ so that this life doth not belong to us unless we are in Christ and walk not after the flesh but after the spirit Rom. 8.1 which begun this Discourse The double principle and ground of hope inforceth it 2. To die comfortably Christianity affordeth the proper comforts against death as it is a natural and penal evil a natural evil it is as it puts an end to present comforts 't is a penal evil as it maketh way for the final judgment Heb. 9.27 Heathens could only teach them to submit to it out of necessity or as a debt they owed to nature or an end of the present miseries but Christianity as the sting of it is gone 1 Cor. 15.56 As the property is altered 1 Cor. 3.22 Death is yours and that upon solid grounds as the life of grace is introduced and sin is forgiven and the conclusions drawn from thence first the life of grace introduced how bitter is the remembrance of death to the carnal man much more the enduring of it a dying body and a startling conscience maketh them afraid of everlasting death and so much sin as you bring to your death bed so much bitterness you will have so much holiness so far you have eternal life in you and the more 't is acted in the fruits of holiness the more comfort Isa. 38.3 A little without is grievous when all is amiss within Secondly sin is forgiven upon the account of the righteousness of Christ for we shall then be foiled if found in no other righteousness than our own Phil. 3.8 9. That I may be found in him not having my own righteousness In short the worst that can befal believers is that 't is the death but of a part the worst and basest part and that but for a season the bodies of the Saints shall not always lye in the grave nor can it be imagined they shall perish as the beasts no
well as our souls 1 Thes. 5.23 I pray God sanctifie you wholly your whole spirit soul and body He sanctifieth the body as he maketh it obedient to his motions and a ready instrument to the soul now when the body was given up to the spirit to be sanctified it was consecrated to immortality 't is by the spirits sanctifying the soul that it was made capable of seeing and loving God so the body of serving the soul in our duties to God now shall a Temple of God be utterly demolish'd That body that was kept clean for the Holy Ghost to dwell in and to be presented immaculate at the day of Christ come to nothing Indeed for a while it rotteth in the grave but his interest in it is not made void by death and his affection ceaseth not this body was once his House and Temple and he had a property in it therefore he hath a love to our dust and a care of our dust and will raise it up again 6. Because the great work of the spirit is to retrench our bodily pleasures and to bring us to resolve by all means to save the soul whatever becometh of the body in this world and to use the body for the service of the Lord Jesus Christ Now the spirit would not put us upon the labours of the body and take no care for the happiness of the body these two always go together 1 Cor. 6.13 The body is for the Lord and the Lord for the body Christ expecteth service from the body and gave up himself for the redemption of it as well as the Soul 1 Cor. 6.20 The body is his in a way of duty and his in a way of charge this reason should the more sink into you because spirit and flesh are so opposed in Scripture Flesh signifyeth our inclinations to the bodily life as spirit doth the bent and inclination of Soul to God and Heaven the great work of the Holy Spirit is to subdue the lusts of the flesh Rom. 8.13 If ye through the spirit do mortify the deeds of the body ye shall live if we obey him in his strivings against the flesh Gal. 5.16 Walk in the spirit and you shall not fulfil the lusts of the flesh Christ giveth us his spirit to draw us off from bodily pleasures that tasting Manna the diet of Egypt may have no more relish with us So Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof They hold a severe hand over all the appetites and passion of the flesh and Rom. 13.14 Make no provision for the flesh to fulfil the lusts thereof Do not addict your selves to pamper and please the body One great part of practical Religion is to bring us to love the pleasures that are proper to the immortal Soul above the sottish and bruitish pleasures of the body Well then was Religion intended only to make a great part of us miserable which part yet is the workmanship of Gods hands when there is so much hardship put upon the body such labours and pains such care and watchfulness his very self-denyal is an argument that the spirit in us thus commanding and governing us is a pledg of Glory 7. There is in the Soul a desire of the happiness of the body not only a natural desire to live with it as its loving mate and companion which maketh us loth to part wiâ—â— it and if the will of God were so the Saints would not be uncloathed but cloathed upon that mortality might be swallowed up of life 2 Cor. 5.4 They would desire not to put off these bodies at least not to part with them finally But a spiritual desire inkindled in us by the Holy Ghost that now dwelleth in us for the Apostle addeth v 5. He that wrought us for the self same thing is God God hath framed us to desire this Impassible Eternal and Immutable life in our bodies as well as our Souls More plainly elsewhere Rom. 8.23 We that have the first fruits of the spirit groan within our selves waiting for the adoption the redemption of our bodies That is the Resurection of the Body to be redeemed from the hands of the grave Mark these groans are stirred up in them by the first fruits of the spirit now would the Holy Ghost stir up these groans and desires if he never meant to satisfie them That were to mock us and vex us which cannot be imagined of the Holy Spirit Well then since these desires are of Gods own framing raised up in us by his spirit they will not be disappointed but will in time be fulfilled 8. From the nature of death Death is that power which God hath given the Devil over men by reason of sin Heb. 2.14 That he might destroy him that had the power of death even the Devil The power of separating Soul and Body and keeping us from eternal life God inflicteth it as a Judg but the Devil as an Executioner he is not dominus mortis sed minister mortis The Devil inticeth them to sin by which they deserve death and the sting of death is sin 1 Cor. 15.56 The Devil hath the power of death as carnal men are taken captive in his snares 2 Tim. 2.26 And when they die he may have an hand in their torments while men live they are in the House of God are under the protection of God and have the offers of grace but if they harden their hearts and despise these offers they are cast forth with the Devil and his Angels The judg giveth them over to the Gaoler and the Gaoler casts them into prison from whence they come not forth till they have paid the utmost farthing Luke 12.58 But Christ came to deliver us from this and all that imbrace his salvation the spirit puts them into a state of freedom and liberty of the children of God And as to them Satan is put out of office he cannot keep them from entering into eternal life The power of death is taken from him and therefore though their bodies be kept for a while under the state of death yet at length the spirit freeth them from the bondage of corruption and bringeth them into the glorious liberty of the Children of God They shall at length rejoyce and triumph in God O death where is thy sting O Grave where is thy victory 1 Cor. 15.55 56 57. They die as well as others but death is not the power of the Devil over them but one of those saving means by which God worketh their life and happiness 't is the beginning of immortality and the gate and entrance into life They are not in the custody and power of the Devil as the spirits in prison and the bodies of the wicked are but in the hand and custody of the Holy Ghost Thy dead man shall live with my body shall they arise Isa. 26.19 The key of the grave is in Christs hand he is the guardian of their
delights therefore if you be strangers and Pilgrims you should not lust after worldly things lest you forget or forfeit your great hopes Secondly You are Racers or Wrestlers 1 Cor. 9.24 Know you not that they which run in a race even all but one receiveth the prize so run that you may obtain They that exercised in the Istmaick Games had a prescribed set dyet both for quality and quantity and had their rule chalked out to them they knew their work and their reward so v 27. But I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should be a cast-away That is denied himself those liberties which otherwise he might enjoy having prescribed to others the way of striving and getting the victory they for an Oaken or Olive Crown dieted themselves kept themselves from all things which should hurt them or disable them in the Race or Combat and should we cocker every appetite that have an Eternal Crown of Glory in view and pursuit our danger is greater if we should miscarry and miss of it theirs the loss of a little vain glory ours of Eternal Glory therefore we should strive that we be not found unworthy to receive it there the victory is uncertain here all that are runners may be sure of the Crown 5. Consider the malignant influence of the flesh and how pernicious it is to the soul. If it were a small thing we spake to you about you might refuse to give ear but 't is in a case of life and death and that not temporal but eternal we can tell you of many present and temporal inconveniencies that come by the flesh the body the part gratified is in many oppressed by it Prov. 5.11 Thou shalt mourn at last when thy flesh and body is consumed It betrayeth you to such sins as suck your bones and devour your strength and give your years to the cruel to such enormities and scandalous practices as bring infamy and a blot upon thy name Pleasing the flesh maketh one turn a drunkard and the very sin carrieth its own punishment with it a second a wanton a third a glutton a fourth a hard-hearted worldling and all these sins waste the conscience and debase the body and spend our Wit Time Strength and Estates but we have a more powerful Argument to present to you it will be the eternal loss and ruin of your souls There will a day come when you shall be called to an account for all your vain delights and pleasures Eccles. 11.9 Rejoice O young man in thy youth and let thine heart cheer thee in the days of thy youth and walk in the ways of thine own heart and in the sight of thine eyes but know that for all these things God will bring thee to judgment The young man is cited before the Tribunal of God and we think somewhat must be allowed to that age before man have learned by experience to contemn pleasures and the young man is spoken to in his own dialect let his wanton and wandring eye inflame the lusts of his heart and smother his conscience by all manner of sensual delight yet a length he will know the folly of this to his bitter cost These things which are now so pleasing to the senses shall gnaw and sting his conscience when God whom he now forgetteth shall bring him to the Judgment and he shall have nothing to plead for his brutish folly 6. What vile unthankfulness it is and a great abuse of that liberty which we have by Christ Gal 5.13 Ye are called to liberty only use it not as an occasion to the flesh We have a great liberty to use our worldly comforts with a respect to Gods Glory and as encouragements of Gods Service and for the sweetning of our Pilgrimage but 't is strangely perverted when we use these things to please the flesh you turn it into a bondage and offer a great abuse to Jesus Christ surely he never dyed to promote the power of sin nor gave us these comforts to defeat the ends of his death Was he a man of sorrows that we might live in pleasure Did he suffer in the flesh to purchase us liberty to please the flesh Or die for sin to give sin the mastery Did the Lord vouchsafe these comforts that we might dishonour his name or undo our own souls 2. Means To come out of this estate and course of sin I shall give you a few Directions 1. To those that never pretended to the spiritual and heavenly life and are as yet to be drawn out of the common apostacy and defection of mankind to God All that I shall say to them is to observe Checks of Conscience and Motions of the Spirit and what help is given to weaken the flesh 1. Checks of conscience however occasioned either by a lapse into some sin which is wont to scourage the soul with some remorse Matt. 29.4 saying that I have sinned in betraying innocent blood Conscience working after the fact or by the conviction of the word Acts 24.25 And as he reasoned of righteousness and temperance and judgment to come Felix trembled Do not smother these checks that breedeth Atheism and hardness of heart Suppose one dissolutely bent yet upon some loathsome concomitants which follow his riot and intemperance he beginneth to be troubled Gods Providence is to be observed as well as his own sin This is a kind of softning his heart if it revert to his old frame the man is the worse No Iron so hard as that which hath been often heated Water after it hath been heated by the fire congealeth the sooner after it is taken off If he doth not take notice of Gods warnings his soul is more unapt to be wrought to repentance yea God in justice may deprive him of those common helps Hos. 4.17 Let him alone or give him up to his own hearts counsels 'T is dangerous not to make use of those intervals of Reason and sober thoughts which arise in our minds 2. The motions of the Holy Spirit when he cometh to recover you from the flesh to God and you are troubled not only with remorse for actual and heinous sins but about your eternal estate and are haunted with thoughts of the other world and urged to resolve upon the heavenly life Surely when the waters are stirred we should put in for a cure John 5. when he draweth we should run Cant. 1.4 when he knocketh we should open Rev. 3 20. and not obstruct the work of godliness but seriously imploy our thoughts about it Acts 16.14 Whose heart the Lord opened that she attended unto the things that were spoken by Paul We should not rebel against the motions of the spirit lest we grieve our sanctifier and he forsake us because we forsook him first and so our hearts be hardned in a carnal course Briefly God doth all in our first conversion yet these three things lye
as 't is said of Christ Luke 24.45 That he first opened the Scriptures and then opened their understandings Otherwise our light is only literal and speculative not operative and efficacious 5. The parts and branches of this leading are two First His restraining motions for the mortifying of sin and His inviting motions for the perfecting of Holiness He teacheth us as he leadeth us into all truth what we are to reject what to believe in Religion Again what is to be left undone in the practise of our lives and he backeth both with what we ought to hope and fear after death in the other world 1. His leading consisteth in his restraining motions For the mortifying of sin or the avoiding of sin when we are running into the snare he mindeth us of our danger as when any evil habit or spiritual disease is growing upon our spirits or when we are about to do something unseemly and offensive to God The spirit in effect saith Oh do not this abominable thing which I hate but cast out pride worldliness and sensuality do not give way to such and such lusts The Holy Ghost is in a singular manner familiar with Gods people taking up a place of abode in their hearts and furnishing them with sweet and necessary counsel and advice from time to time therefore he is said to strive with us when he opposeth himself to our corrupt inclinations Gen. 6.3 My spirit shall not always strive with man He striveth by inward motions and checks of conscience by which he seeketh to humble us for sin and to reclaim us from sin if we struggle against these we lose our advantage Neh. 9.29 30. Thou gavest them also thy good spirit to instruct them Thou testifiest against them by the spirit to bring them back to thy law In these and many places we read of the spirits guidance If ye through the spirit mortisie the deeds of the body We must avoid those things he disswadeth us from 2. There are his inviting and quickning motions to bring us on in a way of holiness and to perfect the work of Grace in us and fit us more for Gods use and service he doth not only close us at first with Christ but is the agent and worker of the life of Christ within us to do his work and maintain his interest and sanctiâ—ie us throughout As we have experience of his restraining motions that we may be more and more conformed to Gods Blessed Will and seek our delight and happiness in Communion with his Blessed Self Psal. 27.8 The Lord said seek ye my face and my heart said thy face Lord will I seek God speaketh to us by the injection of holy thoughts and the secret inspirations of his Grace and we speak to God by the inclinations and resolutions of our own souls This Dialogue is carried on in soul language there needs no audible words between God and the soul so in other places how often doth he solicite us by his holy motions and inspirations the spirit inclineth and presseth us to that which is good 2. As the office of the spirit is to guide and lead so it is our duty to submit to his direction to be led by him That maketh the evidence in the passive sense if we suffer our selves to be led and guided by him in all things for otherwise the spirit worketh on many but they will not hear they either neglect or resist his motions there is a double voice within us the flesh and the spirit and mens spiritual estate is determined by submission and compliance with either Rom. 8.1 That walk not after the flesh but after the spirit The flesh is near and dear to us and very imperious and importunate to be pleased now some men live in a perfect obedience to the flesh according to the fancies and appetites of corrupt nature denieth it nothing which it craveth at their hands but there is another voice within us saying This is the way walk in it Thus you must do if you mean to be happy Now let us not hear and pass by as if you heard not no you must suffer your selves to be lead and governed by this voice or this blessed spirit in all you must improve his assistance wait for his approaches obey his sanctifying motions direct all the actions of your lives according to his guidance and counsel that is your evidence 1. I shall urge it in conformity to Christ. There is a perfect likeness between Christians and Christ all the Priviledges which Christ had are conveyed to us by the spirit If Jesus be the natural Son of the Father the Christian is his Adopted Son Joh. 20.17 If Jesus be the heir of all things a Christian is a co-heir with Christ Rom. 8.17 If Jesus be innocent the Christian is justified if Jesus be born of the spirit or framed by the Holy Ghost the Christian is regenerated born also of Water and the Holy Ghost John 3.5 If Jesus be evidenced to be the Son of God by the coming down of the Holy Ghost upon him the spirit beareth witness with our spirits that we are the Sons of God Jesus was led by the spirit continually so we if he retire into the desart if he come back again into Galilee he is still led by the spirit Matth. 4. Jesus was led up of the spirit into the wilderness the Holy Ghost aiding him in that conflict when 't was ended Luke 4.14 Jesus returned in the power of the spirit into Galilee that is to preach or to execute his Prophetical Office if he cast out Devils Matth. 12.14 I cast out devils by the spirit of God Thus 't was with Christ certainly therefore whatever design we conceive whatever resolution we take whatever enterprize we would bring to pass we are always bound to depend upon the Holy Ghost the spirit must still lead us and move us in all our operations 2. The great mischief which will ensue if we obey not his sanctifying motions and inspirations you will resist the spirit and vex him Isa. 63.10 They rebelled and vexed his holy spirit And therefore he turned to be their enemy The other expression Eph. 4.30 Grieve not the holy spirit He is grieved when the flesh is obeyed before him the spirit sustaineth a double relation our Sanctifier and our Comforter let us not resist our sanctifier nor grieve our comforter surely we should not be ungrateful to this Holy Spirit if we be Holy he Sanctifieth us if free 't is he sets us at liberty if wise he inlightneth us if gatitude cannot prevail yet our interest should He is our Comforter and we blot our evidence darken his seal and so deprive our selves of that joy and peace which we might have in our souls if he were obeyed there is one great mischief above this which God sets up as a dreadful warning for our caution despighting the spirit of grace Heb. 10.29 To resist the spirit is dangerous To resist the
all persons and hath the hearts of Men in his own hands and performeth all things according to his own will He knoweth their Persons Necessities and Temptations and if we trust him for our Heavenly Inheritance we may trust him for our daily Maintenance which he vouchsafeth to the Fowls of the Air and Beasts of the Field yea to his Enemies while they are sinning against him dishonouring his Name oppressing his Servants opposing his Interest in the World he that feedeth a Kite will he not feed a Child He that supplieth his Enemies will he not take care of his Friends those of his own Family Indeed he chooseth rather to profit us than please us in his Dispensations but 't is your duty to refer all to his Wisdom and Love 3. Eternal Blessedness is also the fruit of this Adoption Rom. 8.17 If sons then heirs coheirs with Christ as soon as we are taken into Gods Family we have a right to the blessed Inheritance and the right and hope that we have now is enough to counterballance all Temptations Alas what are all the carnal pleasures and delights of Sin which tempt us to disobey our Father to those blessed things which he hath provided for us in Heaven 'T was Esau's Profaneness to sell his Birth-right Heb. 12.16 So all the fears and sorrows of the present Life Luk. 12.32 Fear not little flock 't is your fathers good pleasure to give you a kingdom if we have the Kingdom at the last 't is no great matter what we suffer by the way but hereafter we shall fully receive the fruits of our Obedience Rom. 8.23 We our selves groan within our selves waiting for the adoption to wit the redemption of our bodies In Heaven we have the fullest and largest demonstration of Gods love and favour 'T is Love now and Grace now that he will take us into his Family and Imploy us in his Service But then 't is another manner of Love when taken not onely into his Family but Presence and Palace where we have not onely a Right but Possession not onely some remote service and ministration but everlastingly injoying delighting and praising God Secondâ—y We now come to the proof and testimony of our Interest in this Priviledge The spirit beareth witness with our spirit Here let us 1. Open the double Testimony 2. What the one superaddeth above the other 3. The necessity of their conjunction to our full comfort 1. The Nature of this double Testimony and there first let us begin with that which is more known to us and understood by us and that is the Testimony of a renewed conscience Let us consider it as conscience and as renewed 1. As conscience There is a secret spy within us that observeth all that we think or speak or do Rom. 2.15 Their conscience bearing them witness and their thoughts in the mean time accusing or excusing Now this conscience must not be slighted partly in respect of our selves because 't is so intimate to us 'T is a spy in our bosoms and can give a better judgment of us and our actions than any thing else can The judgment of the world by way of applause or censure is foreign and grounded upon appearance therefore not so much to be valued 1 Cor. 2.11 The spirit of a man which is in him knoweth the things of a man Who knoweth more of us than we do our selves And this witness cannot be suspected of partiality and ill will for what is dearer to our selves than our selves Therefore if our hearts condemn us what shall be said for us 1 John 3.20 21. For if our hearts condemn us God is greater than our hearts and knoweth all things Beloved if our hearts condemn us not then have we confidence towards God And partly because of its relation to God 't is called the candle of the Lord Pro. 20.27 'T is Gods Deputy Judg and in the place of God to us and therefore if it doth accuse or excuse it is to be regarded for it is before Gods Tribunal that it doth condemn or acquit us 'T is his sentence that we are to stand in fear and dread of to whom doth it accuse us but to God whose Wrath doth it fear but Gods even then when there is no outward cause of dread and fear Conscience is the Vicegerent of the supreme Judg partly because of the rule it goeth by which is the will of God by which good and evil are distinguished which is either revealed by the light of Nature or the light of Scripture the light of nature Rom. 2.14.15 For the gentiles who have not the law do by nature the things contained in the law these having not the law are a law to themselves which shew the work of the law upon their hearts their consciences also bearing witness and their thoughts the mean while accusing or else excusing one another The Apostle proveth the heathens had a law because they had a conscience for conscience ever inferreth some rule and law by which good and evil are distinguished The light of Scripture comprehendeth either the Covenant of Works or the Covenant of Grace Works and so conscience condemneth all the world as guilty before God Rom. 3.19 and there is no escape from this sentence but a regular appeal and passage from Court to Court Psal. 10.3 4. If thou shouldest mark iniquities O Lord who shall stand But there is forgiveness with thee that thou mayest be feared Psal. 143.2 Enter not into judgment with thy servant for in thy sight shall no man living be justified where poor condemned sinners may take sanctuary of the Lords Grace and humbly claim the benefit of the New Covenant Grace wherein the penitent believer and those that sincerely obey the Gospel are accepted The legal conscience condemneth all the world but the evangelical conscience aquitteth us if we sincerely and thankfully accept the new covenant that is if we take the priviledges offered for our happiness and the duties required for our work therefore 't is said 1 Pet. 3.21 Baptism saveth not the puting away of the filthiness of the flesh but the answer of a good conscience toward God Not the bare Ordinance but the Covenant which is sealed by it And what doth the Covenant require Accepting the Lords offers and resolving to obey his commands 2. As renewed By nature conscience is blind partial stupid but by grace it 's made pure tender and pliant and more able to do its office The spirit is not said here to witness to our heart but to our spirit that is to conscience as renewed and sanctified now such a conscience implieth these things 1. Some knowledg of and consent to the new covenant for without knowledg the heart is not good Pro. 19.20 It erreth in point of law and rule and therefoe cannot well witness in the case And 2. Consent there must be for we cannot claim Priviledges by a Charter which we never accepted Therefore Isa. 56.4 And chuse the things
The first expression hightens the priviledge in our thoughts as the party adopting is so is the priviledg more or less glorious in our thoughts Adoption is in all free and in some glorious If a mean man adopt anothers child 't is an act of free favour but if adopted to a great Inheritance suppose many Lord ships or to the succession of a Crown it doth inhaunse the benefit So here this giveth a right to the everlasting goods of the Heavenly Father Secondly The other expression joint heirs with Christ. This Heritage giveth us a Communion with the only begotten Son of God what the Son of God by Nature injoyeth that the Children of God by Adoption injoy also so far as they are capable we together with Christ injoy God for evermore He is his God and Father and our God and Father John 20.17 he is glorified and we are glorified together with him 3. 'T is applied as a comfort against adversities and afflictions if so be that we suffer with him that we may be also glorified together The latter clause we may look upon as propounded 1. As a concession 2. As a condition accordingly as we translate the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing that or if so be 1. A concession seeing that we suffer with him that we may be glorified together Tho we shall hereafter have Communion with Christ in Glory yet for the present we may have Communion with him in afflictions this doth not infringe our priviledg but confirm it rather 1 Pet. 4.13 Rejoice in as much as ye are partakers of Christs sufferings that when his glory shall be revealed ye may be glad with exceeding joy Those that suffer for Christ do also suffer with Christ they are brought into a nearer conformity to him in his state of humiliation that afterwards they may be conformed to him in Glory 2. In the way of condition We must submit to the condition of afflictions as necssary to obtain glory for there must be striving before crowning 2 Tim. 2.5 If a man strive for masteries yet he is not crowned except he strive lawfully that is if any man would enter into the lists in any of the Olimpick Games he must observe the rules in running cutting wrestling c. He must submit to the laws of the Game or Exercise He applieth this similitude v. 12. If we suffer with him we shall reign with him That is we must suffer for Christ and we shall be rewarded with the participation of his Glory so here we would all have our priviledges but before we injoy the full of them we must be conformed to him suffer for him and with him that in imitation of our head and chief we may come to glory the same way that Christ did by sufferings Heb. 2.10 For it became him sor whom are all things and by whom are all things in bringing many sons unto glory to make the captain of their salvation perfect through suffering But you will say All are not called to the afflictions of the Gospel is this condition indispensible then none but Martyrs are glorified Answer 1. All have not Abels Cross do not run the hazard of their lives but usually they will have Isaacs Cross Gal. 4.29 He that was born after the flesh persecuted him that was born after the spirit Meaning thereby those cruel mockings and scoffings which Isaac indured from Ishmael Gen. 21. the Children of God living upon an unseen God and an unseen world sensual men mock at their interest in God and labour to shame them from their confidence in promises yet to come 2. Tho all suffer not yet all must be prepared and contented to suffer Math. 16.24 Then said Jesus unto his disciples If any man will come after me let him deny himself and take up his cross and follow me God knoweth at what rate our sincerity must be tried yet every one should make Christ a good Allowance and our alienation from the world must be so great and our resignation to God so full that nothing we enjoy here not life its self may be an impediment to our fidelity to Christ. 3. When God seeth it fit we must actually suffer the loss of all things and obey God at the dearest rates 1 Pet 3.17 If the will of God be so that ye shall suffer for well doing affirmativa precepta non ligant ad semper affirmative precepts do not bind at all times as negatives do We must never do any thing against the Truth but we are not always tied to suffering but when we come to a necessity of either suffering or sinning then God manifesteth his will to his People that they should suffer and then if we suffer with him we shall also be glorified together No creature could have brought us to this necessity without God 't is plainly Gods will that we should suffer and remember it is his will that we should also reign with him Doct. That all Gods Children are heirs of a blessed and glorious inheritance Here I shall shew you 1. The agreement between common heirs and them 2. The difference 3. Those properties which shew the greatness of the Inheritance 1. The Agreement in these things 1. There is an Inheritance provided We have a right to all the good things God hath promised especially eternal life therefore the People of God are called Heirs of Salvation Heb. 1.14 Heirs of the kingdom Jam. 2.5 And the Heavenly Estate is called the Inheritance of the Saints in light Col. 1.12 Those excellent things which are to be injoyed by us in the other world are in the nature of an Inheritance 2. The conveyance is by promise and covenant as other heritages are conveyed by formalitiâ—s of Law so is this The Covenant is so offered by God and so it must be accepted by us Psal. 119.111 Thy testimonies I have taken as an heritage for ever As we say a mans estate lieth in Bills and Bonds so are Gods Testimonies our heritage not the promises but the things promised And so it is said Heb. 6.12 That Gods Holy ones did through Faith and Patience inherit the Promises that is the thing promised spiritual and eternal blessings and rewards 3. Our tenor is by sonship 'T is free for the inheritance is not purchased by us but freâ—ly bestowed upon us a childs tenure differeth from a servant the one earneth his wages and the other hath his Estate from his Fathers bounty and free gift so is ours the gift of God Rom. 6.23 In opposition to works called therefore the reward of inheritance Col. 3.24 Tho servants earn what they receive from men yet from the Lord Christ whatever they receive for faithfulness in their calling 't is a free retribution tho they are servants to men yet they are sons to God for all are children and heirs in Heaven there is no distinction of servants and sons there In short whatever is promised to any work of ours 't is not from any worth in
often quench the vigour and obscure the Glory of that life which they have whilest they shew forth too much of Adam and too little of Jesus And so the spiritual life is carried on darkly and in a riddle Jam. 3.2 In many things we offend all Certainly if our priviledges be hidden yet our graces should appear in their fruits and effects Little of our happiness will be seen in this world yet our holiness should be apparent and visible 2 Thes. 1.11 12. Wherefore also we pray always for you that our God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of faith with power That the name of our Lord Jesus Christ may be glorified in you and ye in him according to the grace of our God and the Lord Jesus Christ. If your condition be obscured and darkned by afflictions it should not be obscured and darkned by sins a perpetual tenor of happiness we cannot expect in a changeable world yet by a constant course of holiness we should plainly distinguish our selves from those that will perish in the common apostacy and defection of mankind But alas Gods children are not so cautious but that they border too near the world and tho there should be such a broad difference that the children of God may be manifestly distinguished from the children of the Devil 1 John 3.10 Yet too much of the influence of the evil spirit remaineth with us and is bewrayed by us upon all occasions yet there is a generation of men that row against the stream of flesh and blood 1 Pet. 4.4 Wherein they think it strange that you run not with them into the same excess of riot 3. Hidden as to their priviledges and the glory of their estate Many of Gods children being mean and low and indigent oppressed by the world harrassed with sundry calamities and afflictions it doth not appear that we have such a great and glorious Father Now we are stained with sin blackned with sufferings there is no visible appearance of our great dignity and prerogative There must be a distinction between Earth and Heaven our filiation in the world to come is another thing to what it is in this world for then their glory shall be manifest Col. 3.4 When Christ who is our life shall appear then shall ye also appear with him in glory For the present our glory is spiritual and future 1. 'T is spiritual and maketh no fair shew in the flesh as the Image of God is an internal thing as the Kings Daughter is glorious within Psal. 45.13 It lyeth not in great Revenues and pomp of living but a plentiful participation of gifts and Graces their comforts are spiritual known by feeling rather than by report Phil. 4.7 The peace of God which passeth all understanding Rev. 2.17 To him that overcometh will I give to eat of the hidden manna and will give him a white stone and in the stone a new name written which no man knoweth saving he that receiveth it Gods children are not utterly abandoned and left to the will of men The protection of Gods Providence is a Mystery and Riddle to the world that must have all things under the view of sense Psal. 31.20 Thou shalt hide them in the seâ—ret of thy presence from the pride of man thou shalt keep them secretly in a pavilion from the strife of tongues and Psal. 91.1 He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty Job 29.4 As I was in the days of my youth when the secret of God was upon my tabernacle God keepeth them and maintaineth them no body knoweth how there is a secret and invisible blessing goes along with them as others are blasted by an invisible â—urse And 2. 'T is future The time of our perfection and blessedness is not yet come and we cannot for the present judg of it nor the world imagine what it shall be they do not consider the end of things but look all to the present for the present they find the Saints miserable and those that are dead the world taketh them for lost 1 Cor. 15 19. If in this life only we have hope in Christ we are of all men most miserable They that are worse used by other men have little advantage by Christ now their Sonship entitleth them to a miserable portion in the worlds estimation who know not consider not things to come 2. From whom they are hidden Not from God who knoweth those that are his 2 Tim. 2.19 Not from Christ who died for them and hath their Names graven upon his Breasts and Shoulders and is mindful of them upon every turn John 10.14 I am the good shepherd who know my sheep and am known of mine Christ hath a particular and exact knowledg of all the Elect their individual Persons who they are where they are and what they are that shall be saved He taketh special notice of them that he may suitably apply himself to them they are not altogether unknown to the good Angels for they are their charge Heb. 1.14 Are they not all ministring spirits sent forth to minister for them who shall be heirs of salvation And they shall gather them from the four winds at the last day Matth. 24.31 From whom then are they hidden 1. From the world The world knoweth us not as they knew him not they are hid from the world as colours from a blind man they have no eyes to see they are blinded by the delusions of the flesh and cannot judg of spiritual things because they are to be spiritually discerned 1 Cor. 2.14 As a beast cannot judg of the affairs of a man 't is a life above them these things are out of their sphear for they value all things according to the interest of the flesh and being blinded with malice and prejudice they censure this estate perversly and so malign and oppose it 1 Pet. 4.4 5. They think it strange you do not run with them into the same excess of riot speaking evil of you who shall give an account to him who is ready to judg the quick and the dead They are unwilling any should put a disgrace upon their fleshly course of life therefore if they cannot draw others into a fellowship of their sins they labour to blacken them with censures or root them out with furious oppositions and persecutions But their perverse judgment should be no discouragement to us let us rather pity their ignorance than be troubled at their malice it is enough for us that we have the favour of God and our hopes lye elsewhere 2. In a great measure from our selves What with corruptions within and temptations without we have much ado to be perswaded that God is our Father and we his children our condition being so unsuitable and our conversations so much beneath our rights and priviledges so that it needeth to be cleared by the spirit
men Man hath brought a burden on the Creation and the encrease of wicked men sheweth the ruine of any people or countrey Prov. 11.10 11. When it goeth well with the righteous the city rejoiceth and when the wicked perish there is shouting By the blessing of the upright the city is exalted but it is overthrown by the mouth of the wicked The meaning of these two Proverbs is That the godly bring on a blessing on the Land where they live and the wicked a curse The godly bring on a blessing by their prayers and holy example Gods Providence and respect thereunto but the wicked a curse by their abuse of the creatures The corrupt world think otherwise That all their dishonour their judgments come from suffering the godly to live amongst them 'T is not for the Kings profit to suffer them to live Hest. 3.8 3. That we must not ascribe the alterations and changes of the creature to chance or fortune but to Gods Providence punishing mans sin Some do not see the hand of God as ignorant stupid and careless persons Psal. 28.5 They regard not the work of the Lord nor the operation of his hands And some care not to see Isa. 26.11 When thy hand is lifted up they will not see They put all Judgments upon the ordinary course of second causes either a chance 1 Sam. 16 9. or attribute it to some natural thing Joh. 12.29 They said it thundred when God spake from Heaven to own Christ. Some see but are in part blinded with malice and prejudice which is to be seen by their making perverse interpretations of Providence 2 Sam. 16.8 Toe Lord hath returned upon thee all the blood of the house of Saul 4. You see a reason why a righteous man should be merciful to his beast Prov. 12.10 A righteous man regardeth the life of his beast but the tender mercies of the wicked are cruel There is burden enough already upon the creature under which he groaneth he would bring on no more than needeth he will not use them unmercifully nor wear them out with too great and continual labours but giveth them that food rest and refection which is necessary In the destruction of Niniveh God had respect to the beasts Jonah 4.11 There was much cattel in that city 5. The wonderful dulness and dead-heartedness of man in case of sin and misery so that the creatures are fain to supply our room few are sensible of this burden we should all groan but do not Surely we ought to be excited to groan for sin and misery and long for the happiness of the Saints so v. 23. And not only they but we our selves also which are the first fruits of the spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our bodies 6. The great need there is to draw off our hearts from the inordinate love of the creature and to lay up treasure in Heaven What can we expect from a groaning creature which will soon come to an end but that only we wholly trust sense and judg according to present appearance Otherwise we would say with the Apostle We know and look further than the compass of this world to that place where all is firm and stable but we seldom improve these thoughts 7. How unsuitable sensual rejoycing is unto the state which we are now in 't is a groaning world and here we seek all our pleasures and contentments 't is a charge against Sensualists Jam. 5.5 Ye have lived in pleasure upon earth The place of our exile the place defiled with mans sin the place subjected to a curse for mans sake Moderate contentment is allowed us during our pilgrimage as appears both by the dispensation of Gods Providence and Covenant but our full joy is reserved for hereafâ—er his Providence alloweth many natural comforts and his Covenant many perpetual blessings SERMON XXX ROM VIII 23 And not only they but our selves also who have the first fruits of the spirit groan even we ourselves groan within our selves waiting for the adoption the redemption of our bodies IN these Words the Apostle pursueth his main scope which is to direct believers patiently to wait for their final happiness He doth it by comparing the disposition of the children of God with the inclination of the creatures spoken of in the former verses and not only they c. There is a Comparison 1. Between Persons and Persons 2. Between Actions and Actions 1. Between Persons and Persons The whole creation and those that have the first fruits of the spirit The one is a feigned the other a real Person Therefore this groaning and expectation is attributed to the children of God with greater propriety of speech The creatures are said to groan and wait upon supposition if they had sense and reason they would groan and wait we by certain knowledg and true desire the creatures groan as they are assisted and directed by God to a better state we by voluntary inclination the creatures groan by others as they excite our thoughts to consider their vanity and vicissitudes the Saints by themselves and in themselves others cannot perform it for them they expect by Gods direction and groan by our meditation but we properly and without a figure 2. Actions and Actions There are two ascribed to the creature waiting v. 19 groaning v. 22. They groan and we groan they wait and we wait the groaning is amplified by the mannner and the waiting by the Object 1. The groaning is amplified by the manner It may be rendred among our selves the whole Church of God groaneth as well as the whole Creation or rather in our selves ex imo corde these groans came from the bottom of the heart 2. The waiting is amplified by the object or matter which they wait for For the adoption the redemption of our bodies The last expression explaineth the former our full Adoption and Redemption which shall be accomplished at the general Resurrection Doct. That those that have received the first fruits of the spirit do groan and wait for a better estate than they now enjoy I shall speak of this Point 1. By way of Explication 2. By way of Confirmation For Explication 1. The description of the Persons We that have the first fruits of the spirit The expression alludeth to the customs of the law where the offering of the first fruits sanctified the whole heap Rom. 11.16 For if the first fruits be holy the lump also is holy Thence 't is applied to any such beginnings as are a pledg of more to ensue as here the first fruits of the spirit are the pledges and beginnings of eternal life What are they The graces and comforts of the spirit First the graces salvation is begun in our new birth Titus 3.5 But according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost And sanctifying grace is called an immortal and incorruptible seed 1 Pet.
life and we are not lords of our own lives but guardians to keep them for God and he will in time deliver the soul into a state of light life and glory This waiting patience is delivered to us under the similitude of an husbandman Jam. 5.7 Who waiteth for the precious fruit of the earth and hath long patience for it till he receive the early and latter rain The husbandman cannot look for a present harvest but the seed that is cast into the ground must endure all weathers before it can spring up into a blade and ear so must we expect our season 3. The working patience which is going on with our self-denying obedience how tedious soever it be to the flesh Thus we are told that the good ground bringeth forth fruit with patience Luke 8.15 The others are hasty must have present satisfaction or else grow weary of Religion all evils from impatiency they could not tarry till God gave crowns and pleasures therefore they miscarried by their inclinations to vain delights so the heirs of promise are described to be those that continue with patience in well doing Rom. 2.7 And to the Church of Ephesus God saith Revel 2.2 I know thy works and thy labour and thy patience The business of Religion is carried on with great diligence and painfulness 't is not an idle and sluggish profession lusts are not easily mortified neither do graces produce their perfect work with a little perfunctory care no! but much labour is required Now to abound in the work of the Lord requireth a fervent hope to sweeten it 2. The qualification of that hope which produceth this patience 't is well grounded and 't is lively First 'T is a serious and well grounded hope when we first gave up our selves to Christ we reckoned and allowed for labours and troubles the Lord telleth us afore-hand Matth. 7.14 Strait is the gate and narrow is the way that leadeth unto life and few there be that find it The entrance and the progress is displeasing to the flesh or the carnal nature in us so Matth. 16.24 Then said Jesus unto his disciples If any man will come after me let him deny himself and follow me and Luke 14. If we will make war with the old serpent build for Heaven your hope is groundless if you hope for eternal life and are unwilling to undertake any difficulty for Christs sake you must reckon upon displeasing the flesh offending the world if you would enter into life 2. 'T is lively 't is not the cold and superficial but the earnest and effectual hope the desires of a lively hope are vehement we long for enjoyment and would fain attain the end but they are also submissive and we will quietly wait Gods leisure as Paul had a desire to depart yet was willing to abide in the flesh if he might do God any service Phil. 1.23 24. Tho the way be long the difficulties great and many yet we must be content to be without our reward till our work is finished and without our crown till our warfare is ended and suffer evil things and not forsake good things which are the way also to obtain better as long as God will prolong life tho it be to endure more troubles we must submit 3. How this hope produceth patience with respect to the object and the subject First with respect to the Object this patience ariseth from the certainty and goodness of the things hoped for 't is a sure and great reward First the certainty 't is not a vain hope such as is built upon the promise of a deceitful man but the word of the ever-living God Job 13.15 Tho he slay me yet I will trust in him The holy obstinacy of hope cometh from the certainty of the promise 2. The greatness of the things promised they are rare and excellent worth the waiting for it promiseth rest for labour Rev. 14.13 Your troublesome work will not last long but be over in a little time and you shall have joy and delight for pain and sorrow and all the sad things of the present life 1 Pet. 4.13 But rejoice inasmuch as ye are partakers of Christs sufferings that when his glory shall be revealed ye may be glad with exceeding joy And glory for shame Heb. 12.2 Looking unto Jesus the author and finisher of our faith who for the joy that was set before him endured the cross despising the shame Secondly The subject First it breedeth courage and fortitude and strengthneth our resolutions for God and Heaven the spirit of power is hope 2 Tim. 1.7 2. It breedeth joy and comfort all the pleasures of the world doth not give that quiet content and rest to the soul which the hope of glory doth to a believer Matt. 5.12 Rejoice and be exceeding glad for great is your reward in heaven 1. USE To perswade us to this patience of hope The things hoped for are to come at a great distance many things must be done many things suffered and we must make our way through the midst of dreadful enemies if we would attain our end 't is with us as with David he was promised a kingdom and at length he had it but in the mean time liable to many troubles remember David had his troubles So it is with you many are the troubles of the righteous but you must do nothing unworthy of our great hopes we expect great things therefore we should contemn low things and endure hard things all the pleasures of the world are mean and low and the hardships carry no comparison or proportion with our hopes what great evils will men endure to obtain worldly gain rise early go to bed late eat the bread of sorrows run from one end of the world to the other Our hope is not found unless it breedeth this patient waiting if we have a true hope we not only ought in point of duty but shall 't is the property of hope so to do to submit with patience to all things which God sendeth in the mean time and comfort our selves with the glory that shall ensue SERMON XXXIV ROM VII 26 Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered IN the Context you have several arguments to perswade to patience under affliction those two that are of chief Consideration are the hope of glory to come and the help of the spirit for the present this latter is in the Text. In this Verse 1. The help of the spirit is generally asserted 2. The reason evidencing the necessity of that help 2. The particular assistance Where we have 1. The Author 2. The manner of the spirits assistance 1. The help of the spirit is generally asserted Likewise the spirit also helpeth our infirmities By infirmities he meaneth afflictions and the perturbations occasioned thereby as fretting or fainting or more generally
to stand upon our guard and defend our selves but we must implore the divine assistance which is ingaged for us Eph. 3.16 That he would grant unto you according to the riches of his glory to be strengthened with might by his spirit in the inner man 1 Pet. 1.5 Who are kept by the power of God through faith to salvation 1 Cor. 10.13 There hath no temptation taken you but such as is common to man but God is faithful who will not suffer you to be tempted above what you are able but will with the temptation also make a way to escape The spirit that inlightneth a Christian fortifieth him and the same grace which he sheddeth abroad in the soul filleth us both with light and strength and as a spirit of strength and counsel doth inable us to bear all the afflictions which otherwise would shake and weaken our resolutions for God and Heaven 4. They that rouze up themselves and use all means are in a nearer capacity to receive influences from the spirit than others For the Apostles word is he helpeth also We have been at the work reasoning and pleading but he maketh our thoughts effectual Psal. 27.14 Wait on the Lord be of good courage and he shall strengthen thy heart wait I say on the Lord. If we do not exercise faith and hope How can we look for the assistance of the Holy Ghost If we give way to discouragement we quit our own Comfort But when we strive to take courage from the grounds of faith 't is followed with strength from God to undergo the trouble So Psal. 31.24 Be of good courage and he shall strengthen your heart all ye that hope in the Lord. When we arm our selves with constancy and fortitude there is no doubt of Gods seasonable relief but if you out of love of the ease and contentment of the flesh give way to difficulties and despond How can you expect Gods assistance You banish it from you 1. USE Is Comfort to the children of God for the Lord is not a spectator only of our troubles but an helper in our Conflicts We are set forth as a spectacle to God Men and Angels 1 Cor. 4.9 Therefore we should see how we acquit our selves but our comfort is that he is the strength of our souls that we are ingaged in his Cause and by his power and strength God will not desert us or deny to support us unless we give him cause by our negligence and grievous sins no if you wait upon him strength will be renewed to you Isa. 46.31 They that wait on the Lord shall not faint but renew their strength in our weakness he maketh his strength and power to appear and can inable his servants to do and endure any thing rather than quit his cause they shall have a new supply of strength when they seem to be clean spent And overcome all difficulties in the way to Heaven 2 USE Is direction To ascribe our standing to the spirit We are weak creatures of our selves able to do nothing but through the spirit of Christ all things Phil. 4.13 That is go through all conditions we owe all that we are and all that we do to the holy spirit We live by his presence understand by his light act by his power suffer by the courage he inspireth into us We are ingrateful to the holy spirit if we ascribe that to our selves as authors whereof we are scarce servants and Ministers Paul more humbly acknowledges 1 Cor. 15.10 But by the grace of God I am what I am 3. USE Is Exhortation Let us not faint under our troubles There are many considerations 1. Sinners are not discouraged by every inconvenience occasioned by their sins but can deny themselves for their lusts sake And shall we be discouraged in Gods service Every lesser inconvenience that befalleth us in the way of our duty is taken notice of but the great evils of sin are not regarded When you see sin's Martyrs walk about the streets or carried to their Execution it should be a shame to Christians Some whose flesh is mangled by their sin impoverished by their sin brought to publick shame by their sin die for their sin and are we so weak when we suffer for Christ 2. Others have born for heavier burdens and yet do not sink under them The Lord Christ Heb. 12.3 endured the Contradiction of sinners and many of his precious servants Heb. 11.35 They accepted not deliverance looking for a better resurrection They might upon certain conditions have been free from their cruel pains and Tortures But these conditions were contrary to the law of God therefore would not by indirect means get off their trouble now shall we praise their Courage and not imitate it That is to be Christians in speculation 3. God promiseth to moderate the afflictions and sweeten the bitterness of them lest we should faint Isa. 57.16 I will not be wroth for ever and contend always for so the spirit should faint and the soul which I have made God hath great consideration of manâ— infirmity and weakness and how unable they are to hold out under long and grievous troubles Therefore he stayeth his hand will not utterly dishearten and discourage his people A good man will not over-burden his beast if you be satisfied in the wisdom and faithfulness of Gods providential Government you have no reason to faint but keep up your dependance upon him 4. When reason is tired faith should supply its place and we should hope against hope Rom. 4.18 Faith can fetch water not only out of the Fountain but out of the Rock when other helps fail then is a time for God to work 5. Give vent to the ardour of your desires in prayer Luke 18.1 Christ taught men to pray always and not to faint Keep up the suit and it will come to an hearing-day ere it be long Jonah 2.7 When my soul fainted within me I remembred the Lord and my prayer came unto thee into thy holy temple When our infirmity cometh to a degree of faintness then 't is a time to be earnestly dealing with God 6. What will you get by your fainting but the creature of God Heb. 3 1â— Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God Murmuring for Prayer Lam. 3.39 40. Wherefore doth a living man complain a man for the punishment of his sins let us search and try our ways and turn to the Lord. Unlawful shifts for duty Isa. 28.15 For we have made lies our refuge and under falshood have we hid our selves This is overmuch hast will you chuse God for your enemy to escape the enmity of man and perdition for salvation Heb. 10.39 but be not of them who draw back unto perdition but of them that believe to the saving of the soul. Will you run into hell for fear of burning 7. The holy Spirit blesseth these coâ—siderations and doth further comfort
the Saints partly by shedding abroad the love of God in their hearts Rom. 5.3 4 5. Gods smiles are infinitely able to counterballance the worlds frowns and partly by a clearer sight of their blessedness to come remember your eternal blessings and how far your afflictions prepare you for them 2 Cor. 4.16 17. For this cause we faint not but though our outward man perâ—sh yet the inward man is renewed day by day For our light afflictions which are but for a moment worketh for us a far more exceeding and eternal weight of glory The greatest trouble cannot make void this hope yea it doth prepare you for it your Spiritual estate is bettered by them 2. Doct. That prayer is one special means by which the Holy Spirit helpeth Gods children in their troubles and afflictions 1. Troubles are sent for this end not to drive us from God but to draw us to him Psal. 50.15 And call upon me in the day of trouble I will deliver thee and thou shalt glorifie me Trouble in its self is a part of the curse introduced by sin when God seemeth angry we have a liberty to apply our selves to him In trouble we are apt to think God an enemy and that he putteth the Old Covenant in suit against us but then God expects most to hear from us 2. Prayer is a special means to ease the heart of our burdensome cares and fears Phil. 4 6 Be careful for nothing but in every thing by prayer and supplication let your requests be made known unto God When the wind is got into the Caverns of the earth it causeth Earthquakes and terrible Convulsions till it get a vent we give vent to our troublesome and unquiet thoughts by prayer when we lay our burden at Gods feet 3. 'T is a special means of acknowledging God as the fountain of our strength and the Author of our blessings First As the fountain of our strength and support we have it not in our selves and therefore we seek it from God he is able to keep us from falling Therefore we pray to him 1 Pet. 5.10 But the God of all grace who hath called us to his eternal glory by Jesus Christ after that ye have suffered a while make you perfect stablish strengthen settle you Secondly As the Authour of our deliverance 2 Tim. 4.18 He shall deliver me from every evil work 1. USE Is to exhort us to prayer First He delights to give out blessings this way Jer. 29.11 12 For I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an expected end Then shall you call upon me and ye shall go and pray unto me and I will hearken unto you And Ezek. 36.37 Thus saith the Lord God I will yet for this be enquired of by the house of Israel to do them good And our Lord Christ as Mediator was to ask of the Father Psal. 2.8 Ask of me and I will give thee the heathen for an inheritance and the uttermost parts of the earth for a possession Secondly All mercies come the sweeter to us as they increase our love to God and trust in him Psal. 116.1 2. I love the Lord because he hath heard my voice and my supplication because he hath inclined his ear unto me therefore will I call upon him as long as I live 2. USE Is Information If we would have the spirits help let us pray there we have most sensible feeling of his assistance our strength lyeth most in asking and when we are at a loss what to do your hearts are more eased in prayer than in any other work every condition is sanctified when it bringeth you nearer to God if crosses bring us to the throne of Grace they have done their work your trouble is eased 3. Doct. That the prayers of the godly come from Gods Spirit That the Spirit hath a great stroke in the prayers of the saints is evident by many other Scriptures besides the text as Jude 20. praying in the Holy Ghost that is by his motion and inspiration Look as we breathe out that air which we first suck in so the prayer is first breathed into us before breathed out by us first inspired before uttered so Zech. 12.10 I will pour upon them a Spirit of grace and supplications A Spirit of grace will become a Spirit of supplications Where he dwelleth in the heart he discovereth himself mostly in prayer so Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father The Spirits gracious operations are manifested especially in fitting us for and assisting us in the duty of prayer affectionate and believing prayers are ascribed unto him God hath put forth the Spirit of his Son crying c. Here I shall enquire 1. In what manner the spirit concurreth to the prayers of the faithful 2. What necessity there is of this help and assistance 3. Caution against some abuses and mistakes of this doctrine For the first 1. These three things concur in Prayer as different causes of the same effect The spirit of a man the new nature and the Spirit of God First there is the Spirit of a man For the Holy Ghost makes use of our understandings for the actuating of our will and affections the Spirit bloweth up the fire tho it be our hearts that burn within us Secondly the new nature in a Christian is more immediately and vigorously operative in Prayer than in most other duties and the exrcise of Faith Love and Hope in Prayer doth flow from the Renewed Soul as the proper inward and vital principle of these actions so that we and not the Spirit of God are said to repent believe and pray Well then there is the heart of man and the heart Renewed and Sanctifyed for the Spirit as to his actual motions doth not blow upon a dead coal But then there is the Spirit of God who createth and preserveth these gracious habits in the Soul and doth excite the Soul to act and doth assist it in acting according to them as for instance the natural spirit of man out of selâ— love willeth and desireth its own good and its own felicity in general and is unwilling of destruction and apparent misery or whatever may â—ccsion it But then as we are renewed this will to good is sanctified that God is chosen as our portion and felicity or as the principal good to be desired by us Faith seeth that the favour and fruition of God in a blessed immortality is our true happiness and love desireth it above all things And on the contrary shunneth damnation and the wrath of God and sin as sin and all the apparent dangers of the Soul Hope waiteth and expecteth the fruition of God and the good things which leadeth to him accordingly we address our selves to God and put forth and act this Faith Love and Hope in Prayer this our renewed Spirit doth but
groans which the spirit exciteth in his own children he knoweth what cometh from the natural what from the carnal what from the divine Spirit to what principles these motions belong For he weigheth the spirits Prov. 16.2 That is he doth so exactly know them as if they were put into a ballance What principles motives and aims we are acted by and observeth not only the matter of the prayer but the disposition of the petitioner whether the frame of his heart be Christian and gospel-like humble holy and heavenly or else it hath a carnal bias upon it 2. He knoweth by way of approbation that he doth regard and accept the groans of the spirit for words of knowledg imply allowance respect approbation as Psal. 1.6 God knoweth the way of the righteous but the way of the wicked shall perish Approveth favoureth prospereth as the opposite clause manifesteth As Christs not knowing the wicked implieth their rejection Matth. 7.23 So he knoweth the mind of the spirit he doth regard and accept of what is of the spirit in prayer The groans of believers are more than the pompous petitions of hypocrites 'T is not luscious eloquence which God regardeth but serious devotion if there be holy breathings after communion with him If your prayers be not sensless without a due feeling of your necessities and wants nor heartless without a desire of the graces and mercies you stand in need of God will accept you 3. Why this is such a comfort and benefit to the children of God 1. Gods knowledge by way of distinction between the moans of nature and the groans of the spirit 1. Because sometimes they do not speak in prayer but join with others you make it your prayer if you accompany it with your sighs and groans 'T is not the speaker only but all that consent by the serious motions of their hearts When the gifted prayed in the primitive Church the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the private person we translate it the unlearned was to say Amen 1 Cor. 14.16 And then was his prayer as much as the prayer of him that spake Their hearty Amen was signaculum fidei votum desiderii an hearty assent to the prayer or an hearty expression of their earnest desire 2. Sometimes they cannot speak and put their desires into a language as oppressed with troubles God knoweth the secret groans of our hearts when you cannot give them the vent of expression Psal. 38.9 Lord all my desire is before thee my groaning is not hid from thee The soul is so confounded that we cannot put our desires into distinct thoughts and words but yet they are as formal speech before God for he can interpret the most secret motions of our hearts Exod. 2.24 God heard their groans and remembred his Covenant Psal. 12.5 For the oppression of the poor for the sighing of the needy now will I arise saith the Lord. Psal. 6.8 For the Lord hath heard the voice of my weeping Such sighs groans tears have an intelligable language in Heaven 3. Sometimes they dare not speak for the Prophet telleth us of an evil time when the prudent will keep silence Amos 5.13 And another Prophet speaketh when a man cannot trust in a friend and must keep the door of his mouth from her that lyeth in his bosome Mich. 7.5 When they dare not speak against that which they cannot mend scarce dare peep or mutter or bemoan themselves or plead with God such is the iniquity of the times the guard is put upon them then God knoweth the desires of their hearts and smothered griefs and concealed complaints 4. Sometimes they are slâ—ndered when they speak by the scoffing Atheist or carnal world who know not the spirit and his holy motions because their heart is wholly devoted to sensual and earthly things the best strains of devotion are mocked at and all that suiteth not with their carnal way is counted folly 1 Pet. 4.4 speaking evil of you and verse 14. on their part the spirit is evil spoken of The world when they hear of believers praying in the spirit they scoff at it as those Acts 2.13 When the Holy Ghost came upon the Apostles some mocked saying These men are full of new wine so when any thing of God more than ordinary appeareth in them they deride it They are not skilled in the motions of the spirit when they are earnest Festus thought Paul mad and besides himself Acts. 26.24 The wisdom of the flesh is emnity against God and cannot judg aright of his ways and motions But now 't is a comfort that God will put another kind of construction upon the spirits working than the world doth they call evil good and good evil but God can distinguish they are incompetent judges having no savour and relish of these things Many things suit not with the corrupt sense of men that are yet agreeable to Gods holy will and that which is slandered in the world is owned by God and how much soever they are contradicted and scoffed at yet they injoy sweet and real communion with him Though the world knoweth not this spirit yet God knoweth and owneth it as the event declareth 5. Sometimes they themselves find it hard to interpret their duty and judg what is flesh and what is spirit but yet God knoweth the mind of the spirit and when they set themselves to converse with God in the best fashion they can the Lord granteth the desires of their hearts Psal. 66.19 Verily God hath heard he hath attended to the voice of my prayer We find our prayers are not rejected by God he had some doubt for it as appeareth in the verses before and after and so took it as a token of his sincerity God who cannot patronize any sin had been pleased to give him his approbation 6. The saints that are little satisfied in their work plead their desires Nehem. 1.11 O Lord I beseech thee let now thine ear be attentive to the prayer of thy servant and to the prayer of thy servants who desire to fear thy name And Isa. 26.9 With my soul have I desired thee in the night yea with my spirit will I seek thee right early 7. The children of God may be the better satisfied in his providence and favours to them for God will hear so much of the prayer as cometh from the spirit We ask natural conveniencies to a certain end God will not always give the means but the end shall be promoted he knoweth whether the means will prove a mercy yea or no or the end be promoted by these means or other now they desire the spirit may be heard not the flesh Abraham would have the promise fulfilled and pitcheth on Ishmael Gen. 17.18 Oh that Ishmael might live before thee But God intended a better way by Isaac If he give us our will 't is in anger that 's our prayer but the spirits prayer is to glorify God and according to the will of God Gods answer is
more in the Scriptures than others do the secure and fortunate read them as they do Ovids verses Certainly when the soul is humble and we are refined and purified from the dregs of sense we are more tractable and teachable our understandings are clearer and our affections more melting Now spiritual learning is a blessing that cannot be valued enough if God write his Law on our hearts by his stripes on our backs we have no reason to complain 4 'T is a repenting-time to stir up the hatred of sin by the bitter effects of it Jer. 2.19 Now know what an evil and bitter thing it is that thou hast forsaken the Lord thy God and that my fear is not in thee Weigh with thy self what hath brought all these evils upon thee experience teacheth fools So Lam. 3.39 Wherefore doth a living man complain a man for the punishment of his sin He hath no reason to murmur against God when he considereth his own deserts and that he suffereth nothing but what he hath produced to himself by his sins And therefore we ought to have deep shame and sorrow for our former miscarriages it conduceth to breed true remorse to consider our folly and the misery brought upon us thereby Jer. 31.18 Surely I have heard Ephraim bemoaning himself thus Thou hast chastised me and I was chastised as a bullock unaccustomed to the yoke turn thou me and I shall be turned thou art the Lord my God Surely after that I was turned I repented and after that I was instructed I smote upon my thigh I was ashamed â—ea even confounded because I did bear the reproach of my youth 5. 'T is a weaning time from the pleasures and conveniencies of the present world First the pleasures of the world pleasure is the great Sorceress that hath inchanted all mankind they all court pleasure though in different shapes 'T is deeply ingrained in our nature and the cause of our many miscarriages Tit. 3.3 Serving divers lusts and pleasures and because we have divers pleasures God sendeth divers afflictions The soul is almost so sunk in flesh that it ceaseth to be spirit John 3.6 Pleasure is that which draweth us off from God and ingageth us in the Creature Jam. 1.14 But every man is tempted when he is drawn away of his own lust and inticed Now among the divers afflictions diseases are natural penances which God hath put upon us to reclaim us from vain pleasures The gust of the flesh would be too strong if God did not check it by imbittering our portion in the world Secondly The conveniencies of the present life riches honours friendships afflictions are sent to cure our carnal complacency and increase the heavenly mind Riches Heb. 10.34 And took joyfully the spoiling of your goods knowing in your selves that ye have in heaven a better and an enduring substance Relations pâ—ssessions 1 Cor. 7.29 30 31. The time is short it remaineth that both they that have wives be as though they had none And they that weep as though they wept not And they that rejoice as though they rejoiced not And they that buy as though they possessed not And they that use this world as not abusing it for the fashion of this world passeth away Friendship John 16 32. Doating on the Creature is spiritual adultery James 4.4 Ye adulterers and adulteresses know ye not that the friendship of the world is enmity with God who ever therefore will be a friend of the world is the enemy of God If an image of jealousie be set up God will blast it he turneth the world loose upon us so that friends prove as broken reeds 'T is easie for God to prosper his people in the world and suit all things to their own desires but he knoweth our proneness to carnal love and how easily our heart is inticed from himself Our temptations would be too strong if the world did appear in an over-amiable tempting dress therefore he doth exercise us sometimes with the malicous envious world sometimes with the cares griefs pains disappointments which are incident to the present life and will shew us what a restless empty world we have here that we may the more earnestly look after those peaceful Regions which are above 6. 'T is a time of increasing our love to God upon a twofold account 1. Affliction sheweth us that nothing is worthy of our love but God whatsoever robbeth God of it soon proveth matter of trouble and distress to us our hearts are the more averse from God because they are inclined to the Creature Jer. 2.13 For my people have committed two evils they have forsaken me the fountain of living water and hewed them out cisterns broken cisterns that will hold no water Men bâ—stow their hearts on something beneath the chief good which becometh an idol and false god to them and which they respect and love more than God now the love of God cannot reign in that soul where the love of the world and fleshly lusts reigneth 1 John 2.15 If any man loveth the world how dwelleth the love of the Father in him 'T is not in him Now the great work of grace is to cast out the usurper and to give God the possession of what is his own and therefore the heart must be circumcised before it be true to God Deut. 30.6 The Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soul that thou mayest live First the foreskin and fleshliness that sticketh so close to us must be taken off before we can adhere to God as our proper and chief happiness Now this is Gods own work by his internal grace but yet he useth external means and amongst the rest sharp afflictions to wean us from the Creature and to shew us that we do but court our own trouble and infelicity when we bestow our affections elsewhere for hereby God plainly demonstrateth that he is our All-sufficient and Indeficient God All sufficient as answering all our necessities and desires Indeficienâ— our never failing good when all things fail about us Habbak 3.18 Yet I will rejoice in the Lord and joy in the God of my salvation And thus by desolating the Creature doth he drive our foolish hearts to himself that we may have the solid delights of his love 2. This love of God is the comfort by which we are supported in all our distresses The servants of God have never so much of the joy in the Holy Ghost as in their great sufferings their delight in God is then purest and unmixed God comforteth them when they have nothing else to take comfort in Job 16.20 My friends scorn me but mine eye poureth out tears to God When all friends forsake us but one that one is sweeter to us than ever Humble moans to God giveth us ease and comfort notwithstanding the neglect and contempt of man and when the world undervalueth 't is enough
when 't is cross to our carnal interest his favour must be valued as our happiness and the pleasing of â—im made our greatest work and for his sake we must be content to sâ—ffer any thing tho never so hard and difficult and contrary to our nature Let not such sâ—y they lâ—ve God that cannot deny a lust for him nor will not for his sake venture the loss of any thing that is dear to them either goods or liberty or favour of men or preferment or credit Pilate was loath to venture the Jews displeasure the Gaderenes would part with Christ rather than their swine Surely if we put the love of God to hazard upon light occasions we do not love him nor count his favour our supream happiness 2. Others have a deliberate resolution and seem for the present absolutely and seriously to please God in all things and keep his commandments but they do not verifie it in their conversations Their purposes and resolutions are not dissembled for the present but yet soon changed they neither keep the commandments of God nor study to please him there is a moral sincerity in them but not a supernatural sincerity Wherein differ they The moral sincerity is a dictate of conscience but the supernatural sincerity is a fruit of heart-changing grace What shall we do then Beg such an heart of God Deut. 5.29 Oh that there were such an heart within them that they would fear me and keep my commandments always God sheweth what we should do convinced conscience sheweth what purposes and resolutions we should make but a converted heart is only able to keep them That must be sought of God and all good means must be used that these purposes that we conceive to be sincere may be found to be so And God will not fail the striving and indeavouring soul that seeketh to persevere in its holy will and purpose to obey and please God but by internal grace and external providence will help us onward in our course to Heaven But if we depend upon our purposes and resolutions made in solemn duties with a clear conscience and with a deliberate and seemingly resolved will without those subsequent indeavours which evidence they come from a renewed heart alas they will soon come to nothing 2. VSE To exhort us to the love of God The more you love him your title is the clearer experience greater hopes of eternal life stronger 1. Consider these two things God is lovely in himself and hath love us 1. That God is lovely in himself because of his Wisdom and Greatness as well as because of his Benignity We are or may be soon perswaded that we ought to love him as the fountain of all goodness but the other Attributes should attract and draw our hearts also I shall add this argument to all the rest Whatever ingageth us to adhere to God as an all-sufficient portion that is certainly a motive of our love for love is nothing else but a delightful adhesion to God Now his infinitely glorious essence dominion and power ingage us to adhere to him Therefore we must press you to consider the excellency of his nature evidenced in the absolute dominion of his providence and holiness of his laws We would have you consider neither with the exclusion of the other nor his greatness without his goodness nor his benignity and goodness without his greatness neither of both without his holiness all maketh our love more strong and regular 2. He hath loved us in what he hath done already in what he hath prepared for us 1. In what he hath done already in Christ which sheweth that God is love John 3.16 God so loved the world that he gave his only begotten son 1 John 4 10. Herein is love not that we loved God but he loved us and sent his Son to be a propitiation for our sins 2. In what he will do he hath greater benefits to give us than what he hath already given James 2.5 God hath chosen the poor of the world rich in faith and heirs of a kingdom which he hath promised to them that love him not to learned rich benefactors but to them that love him and are willing to do and suffer any thing for his sake 1 Pet. 2.9 But ye are a chosen generation a royal Priesthood an holy nation a peculiar people that you should shew forth the praise of him who hath called you out of darkness into his marvellous light 2. That love runneth a wasting on the creature That is ruitions and destructive This conduces to our good if we suffer loss here 't will be recompenced by a greater benefit I come now to the last clause who are called according to purpose Doctrine The effectually called are those that love God and are beloved by him Let me speak 1. Of the several kinds of calling 2. The properties of effectual calling 3. The ends of it 1. Let us distinguish the several kinds of calling 1. There is a twofold calling proper and improper First the improper call is the general and common invitation of all men in the world by the works of Creation and Providence by all which God inviteth men to seek after him The work of Creation Acts 17.27 all Gods works have a tongue and a voice proclaiming and crying up an infinite and eternal power who is the fountain of our being and happiness So Rom. 1.20 The invisible things of God from the creation of the world are clearly seen being understood from the things which are made Psal. 19.1 The Heavens declare the glory of God and the Firmament sheweth his handy-work No man can look seriously upon the works of Creation but this thought will arise in his mind That all this was made by a powerful wise and good God he telleth us verse the 3 d. There is no speech and language where their voice is not heard Though it be not an articulate yet it is a very intelligible voice They in effect speak to every Nation in their own language that there is an eternal God who must be sought after and worshipped and served And as the works of Creation so the works of Providence whether for good or evil Good Acts 14.17 Nevertheless he left not himself without witness in that he did good The comfortable passages of providence are a pregnant full and clear testimony that the government of the world is in the hands of a good God So afflictive providences some of Gods works have a louder and more distinct voice than others Micha 6.9 The Lords voice cryeth unto the city and the man of wisdom shall see thy name hear ye the rod and who hath appointed it Or if you suppose that concerneth the Church take Rom. 1.18 For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men God doth discipline and instruct the world by his judgments that he is holy just and true Gods works speak to us only we must take heed
giving all diligence add to your faith vertue and to vertue knowledg c. wherefore the rather brethren give all diligence to make your calling and election sure c. for if ye do these things ye shall never fall for we have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ. So for Consideration Heb. 3.1 Wherefore holy brethren partakers of the heavenly calling consider the Apostle and high priest of our profession Jesus Christ. The weightiest things lye by and are as if they were not sleepy reason is as none and the most important truths work not till consideration make them lively so for application what concerneth us not is passed over unless we hear things with a care to apply them we shall never make use of them Eph. 1.13 After ye heard the word of truth the gospel of your salvation 'T is not enough to know the Gospel to be a Doctrine of Salvation to others but we must look upon it as a Doctrine that bringeth salvation to our own doors and leaveth it upon our choice a plaister doth not heal at a distance till it be applied to the sore truths are too remote till we set the edg and point of them to our own hearts Now this Question in the Text relateth to all Three 1. It challengeth our faith What shall we say to these things Do we believe them and assent to them as certain verities The Apostle doth in effect demand what we can reply or say to these things The unbelieving dark and doubtful heart of man hath many things to say against divine truths let God say what he will the heart is ready to gainsay it yet 't is good to press our selves thoroughly with the light and evidence of truths to compel the heart to bring forth its objections and scruples if any mind to contradict have we any solid arguments to oppose truth wanteth its efficacy when 't is received with an half conviction and doubts smothered breed Atheism irreligion and gross negligence certainly the weighty truths of Christianity are so clear that the heart of man hath little or nothing to say against them therefore follow it to a full conviction doth any scruple yet remain in our minds 't is good thoroughly to sift things that they may appear in their proper lustre and evidence John 11.26 Believest thou this Pose your hearts 2. This question doth excite consideration or meditation We should not pass by comfortable and important truths with a few glancing and running thoughts 't is one part of the work of grace to hold our hearts upon them Acts 16.14 Whose heart the Lord opened that she attended to the things that were spoken Otherwise in seeing we see not and in hearing we hear not when we see and hear things in a crowd of other thoughts as when you tell a man of a business whose mind is taken up about other things no your minds must dwell upon these things till you are affected with them a full survey of the object sheweth us the worth of it What shall we say to these things That is what can be said more for our comfort and satisfaction Or what do we desire more How should we be satisfied with this felicity and love of the Ever-blessed God to his people 3. It awakeneth application to our selves that we may make use of these things for our own good Application is twofold direct or reflexive and the question may be explained with respect to both 1. Direct application As when we infer and bind our duty upon our selves from such principles as are laid down so What shall we say to these things That is what use shall we make of them Christianity is not a matter of speculation only but of practise therefore when we hear the truth of it enforced we must commune with our selves What doth this call for at our hands but serious diligence 2 Pet. 3.11 Seeing then that all these things shall be dissolved what manner of persons ought we to be in all holy conversation and godliness The truths of the Gospel are not propounded that we may talk at an higher rate than others do but to live at an higher rate if I should be negligent indifferent careless What will become of me 2. Reflexive application is when we consider our state and course and judg of it by such general truths as are propounded to us direct application is by way of practical inference reflexive by way of discovery and to this sense may this question be interpreted What shall we say to these things Doth heart and practise agree with them Do I live answerable to these comforts and priviledges What am I one called and sanctified and one that continueth with patience in well doing upon the hope of eternal life 2 Cor. 13.5 Know ye not your own selves how that Jesus Christ is in you except ye are reprobates If Christ be formed in his people is he formed in me Thus things must be brought home to the heart and laid to the conscience if we would make a profitable use of them USE is to awaken this self-communing To make our assent more strong our consideration more deep and serious and our application either by way of inference or discovery more close and pungent Do we assent Is this a truth to be lightly passed over If this be true what must I do Or what have I done Now this you should do upon these occasions 1. When you are tempted to unbelief There are some points which are remote from sense and cross the desires and lusts of sensual men and we either deny them or doubt of them or our hearts are full of prejudice against them and also the Devil doth inject thoughts of blasphemy or doubts about the world to come into the hearts of people especially in those that take Religion upon trust or are secretly false to that Religion they have received upon some evidence Now to prevent all this 't is good to commune with our selves that we may be well settled in the truth therefore see with what evidence the great things of the other world are represented unto us in the Word of God and what a just title they have to our firmest belief Faith will not be settled without serious thoughts and it soon withereth there where it hath not much depth of earth Matth. 13.5 6. No thoughts in the highway ground slight thoughts in the stony ground faith is a child of light and given upon certain grounds Luke 1.4 That thou mightest know the certainty of those things wherein thou hast been instructed and Acts 17.11 12. They searched the Scriptures whether those things were so Therefore many of them believed But presumption and slight credulity is a child of darkness the fruit of ignorance and incogitancy therefore 't is good in those truths that need it most to ask What say we to these things 2. When you are in danger
condemned and killed the just and he doth not resist you but some if they had their wills would adjudge them to the bottom of Hell John 16.2 They will put you out of the Synagogues as well as kill you That is curse and condemn you to Hell which is the second death but their rash censures are not ratified in Heaven their cursing hurts no more than their absolution benefiteth us therefore this is not the meaning the words relate to the supream Court What fear is there of condemnation by God when he declareth his mind concerning the justification of such as believe in Christ Now God hath expresly said That he that believeth shall not come into condemnation and who dareth to contradict his sentence False Teachers may deny this comfort to the penitent believers and make their hearts sad whom God would not have made sad but God will not retract his grant and the sentence of any judge on this side God needeth not to be stood upon 'T is on their part presumption and usurpation of the Throne of God and their act cannot do us harm we stand or fall to our own proper Lord and Master 2. The ground of the challenge We are acquitted from condemnation on Christs account this blessing runneth in the channel of his Mediation four branches of it are here mentioned 1. Christs Death 2. Resurrection with an yea rather 3. His Exaltation at the right hand of God 4. His intercession for us all which would be in vain and lose their effect if any condemnation were to be feared by us From the whole observe 1. That freedom from the fears of Condemnation is one great priviledg of true and sound believers 2. That our triumph over the fears of condemnation ariseth from the several acts of Christs Mediation For the first Point That freedom from the fears of condemnation is one great priviledg of true and sound believers What a great priviledg it is will appear 1. By the dreadfulness of the sentence 2. The difficulty to get rid of these fears 3. The sure and solid grounds of a believers peace 1. The dreadfulness of the sentence To condemn is to adjudg to punishment and for God to condemn is to adjudg us to everlasting punishment the final sentence is set down Matth. 25.41 Depart from me ye cursed into everlasting fire prepared for the devil and his angels In the general they are pronounced cursed but in particular there is the poena damni the loss of Gods Favour and Presence and Glory they depart from God who made them at first after his Image from the Redeemer whose Grace was offered to them but slighted by them from the Holy Ghost who strove with them to sanctifie them and reduce them to God till they quenched all his motions and expelled him out of their hearts The Disciples wept when Paul said Ye shall see my face no more But what anguish will fill the hearts of the reprobate when God shall say to them Ye shall never see my face more you are now cut off from all hopes and possibility of salvation for ever Wicked men banish God out of their company now Job 21.14 Depart from us for we desire not the knowledg of thy ways God will then be even with them and banish them out of his presence not from his essential presence for that is with them to their everlasting misery but from his gracious presence which is the everlasting delight of the saints and from all possibility of acceptance with him 2. Poena sensus into everlasting fire prepared for the devil and his angels Into fire not purifying but tormenting for so hell is a place of torment and a state of torment Luke 16.24 I am horribly tormented in this flame And v. 25. He is comforted and thou art tormented v. 29. That they come not into this place of torment 2. It is for duration everlasting fire It had a beginning but will never have an end The Saints in all their troubles can see both banks and bottom they never met with any such hard condition but it had an end but here there still remaineth a fearful looking for more fiery indignation from the Lord The glory which they refused is everlasting glory and the torments which they incur are everlasting torments 3. 'T is said prepared for the devil and his angels This sheweth the greatness of the misery of the wicked The Devil and his Angels must be their everlasting companions they who entertained his suggestions in their hearts shall then remain for ever in his company and society as Christ with his blâ—ssed Angels and Saints make one Kingdom or family living together in perpetual blessedness so the Devil and his Angels and the wicked make one society living together in perpetual misery This is the sentence of condemnation in the Christian notion of it 2. The difficulty to get rid of these fears 1. We all deserve condemnation upon many accounts both upon the account of original sin Rom. 5.18 As by the offence of one judgment came upon all to condemnation so by the righteousnese of one the free gift came upon all to justification of life Our actual offences make it more our due for the wages of sin is death Rom. 6.23 The second death as well as the first 2. In our natural estate we were actually condemned by the sentence of the law which is confirmed by the Gospel if we refuse the offered remedy John 5.18 19. He that believeth not is condemed already And v. 12. This is the condemnation that light is come into the world and men love darkness rather than light because their deeds are evil 3. Our consciences own it that where there is guilt there will be condemnation and therefore our own hearts condemn us 1 John 3.20 And unless this condemnation be reversed and that upon good grounds we can have no firm and solid peace within our selves conscience speaketh aloud this truth and is the more to be regarded partly because the fears of the guilty creature are founded in the nature of God his Holiness and Justice his pure Holiness Hab. 1.13 Thou art of purer eyes than to behold iniquity 'T is a natural truth that sin is displeasing to God and maketh the sinner hateful and loathsom to him and worthy to be cast off and punished by him Gods holiness is at the bottom of all our fears we fear his wrath because 't is armed with an Almighty Power we fear his Power because 't is set a work by his Justice we fear his Justice because 't is awakened by his Holiness which cannot endure sin and sinners 1 Sam. 6.20 And the men of Bethshemesh said who is able to stand before this Holy Lord God So also on the other hand all mens security ariseth from a misprision of Gods nature as if he were not so holy Psal. 59.21 Thou thoughtest that I was altogether such a one as thy self Not much offended with sin Now for the
is increased Certainly 't is above their trouble 2 Cor. 4.17 For our light afflictions which are but for a moment worketh for us a far more exceeding and eternal weight of glory 'T is likely they have more Mark 10.29 30. In the day of judgment more honour and praise 1 Pet. 4.6 7. That the tryal of your faith being much more precious than of gold that perisheth though it be tryed with fire may be found unto praise and honour and glory at the appearing of Christ Jesus 3. The Author or Cause of the Victory or the power by which they conquer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through him that loved us Here observe 1. That Christ is not estranged from his people by their afflictions but rather is more tender of them the more they are wronged by others 2. That loving them he doth over-rule these things and cause them to become a means to do them good 3. He doth not only over-rule these occurrences of providence but doth give them the Spirit of Grace 4. That giving them the Spirit of Grace they overcome in his strength not their own 5. That Christs love is more powerful to save us than the world's hatred to destroy us 2. Branch That a true believer doth not miscarry under his troubles but overcome them yea more than overcome them Here I shall show 1 The nature of the Victory 2 How more than Conquerors 3 Who is this true believer that will be more than a Conqueror 4 Reasons why more than Conquerors 5 Application 1. To explain the nature of this Victory it doth not consist in an exemption from troubles or suffering Temporal loss by them or utter perishing as to this world but keeping that which we contend and fight for We do not vanquish our enemy so as to cause all opposition to cease yea or that we shall not Temporally perish under it no the world needeth not suspect this holy Victory of the Saints 't is not conquering Kingdoms and becoming masters of other mens possessions nor seeing our desire upon our enemies I prove it 1. From Christs purchase Gal. 1.4 Who dyed that he might deliver us from the present evil world How so That we should live exempt from all troubles That the world should never trouble us no but that the world should not ensnare and pervert us his work was to save us from our sins Matth. 1.21 To deliver us from wrath to come 2 Thes. 1.10 and to justifie and sanctifie and glorifie us We have the Victory that he hath purchased for us if the Devil and the world do not hinder our fruition and possession of eternal glory 2. I prove it partly from the way of dispensation of it that is intimated in the first promise of the Messiah Gen. 3.15 I will put enmity between thee and the woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel Misery being brought into the world by sin God ordereth it so that some Temporal calamities shall remain on those that are recovered by Grace indeed 't is our Redeemers work so to moderate these sufferings that our heel may be only bruised but our head safe 3. I prove it from the way of our conflict and combate and conquest 't is not by worldly Greatness visible prosperity or the strength of outward Dominion but by patience and contentedness in suffering even to the very death Those that are as sheep appointed to the slaughter and killed all the day long are more than conquerors This is a riddle to carnal sense we do not call them conquerors in the world who are killed oppressed kept under but yet these are killed all the day long and yet are more than conquerors Scias hominem Christo dicatum saith Jerome Mori posse vinci non posse A Christian may be slain yet more than a conqueror The way to conquer here is to be trodden down and ruined 2 Cor. 4.8 9. We are troubled on every side yet not distressed we are perplexed yet not in despair persecuted but not forsaken cast down but not destroyed 4. Our main party and enemy is Satan You have not only to do with men who strike at your worldly interests but with Satan who hath a spight at your souls Eph. 6.12 For we wrestle not against flesh and blood but against Principalities against Powers against the rulers of the darkness of this world against Spiritual wickedness in high places God may give men a power over your bodily lives and all the interests thereof but he doth not give the Devil a power over the graces of the Saints to separate them from Gods love The Devil aimeth at the destruction of souls he can let you enjoy the pleasures of sin for a season that he may deprive you of your delight in God and Celestial pleasures He can be content you shall have dignities and honours if they prove a snare to you The Devil seeketh to bring you to troubles and poverty and nakedness to draw you from God 1 Pet. 5.8 9. Be sober be vigilant because your adversary the Devil as a roaring Lyon walketh about seeking whom he may devour whom resist stedfast in the faith knowing that the same afflictions are accomplished in your brethren that are in the world Satans temptations are conveyed to the Godly by afflictions by which he seeketh to make them quit the truth or their duty or to quit their confidence in God otherwise he would let such have all the glory in the world if it were in his power so you would but hearken to his lure as he offered it to Christ Matth 4.9 And saith unto him all these things will I give thee if thou wilt fall down and 〈…〉 Therefore our Victory is not to be measured by our prosperity and adversity but faithful adherence to God if he get his will over our bodies if he get not his will over our souls you conquer and not Satan 5. The ends or things we contend for The Victory must be stated by that for we overcome if we keep what we fight for now our conflict is for the glory of God the advancement of the kingdom of Christ our own salvation and to maintain and keep alive present grace 1. The glory of God God must be honoured by his people in adversity 2. Thes. 1.11 12. Wherefore we pray always for you that God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of faith with powâ—r that the name of our Lord Jesus Christ may be glorified in you John 21.19 This he said signifying by what death he should glorifie God Phil. 1.20 Christ shall be magnified in my body whether it be by life or by death When we suffer for his cause our very sufferings are conquering 1 Pet. 4.14 On your part he is glorified When they are reviled reproached persecuted God can bring more honour to himself by the constancy of his people
about our interest Thirdly What reasons there are why we should attend upon this work with all diligence that we may come to a full confidence 1. What are the qualifications of those who shall have this Blessed Estate 'T is the most Important Question which we can put to our Souls Psal. 24. Who shall ascend into the hill of the Lord And who shall stand in his Holy Place Who shall be admitted into the place of his special residence I anwer 1. Sometimes they are described by their faith in Christ As Joh. 11.25 26. He that believeth and liveth in me though he were dead yet shall he live and whosoever liveth and believeth in me shall never dye or not dye for ever as the word may be rendred The true believer that so believeth in Christ that he liveth in him that is who hath accepted of Gods Covenant and is become Christs disciple observing his strict spiritual laws and running all hazards for his sake united to Christ so as to live in him Bodily death shall not extinguish the life which is begun and maintained by faith in Christ Joh. 6.40 This is the will of him that sent me that every one that seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day This is Gods express will The poor sinner needeth not doubt of it if you do see the Son and believe on him that is see him and know him Spiritually see him in the light of the Spirit Heretofore men saw him bodily and had no benefit And now many see him in the Common report and Tradition by the light of humane credulity that have no benefit by him But those that see him in the Promise have a Right and Title that see him so as to see beauty in him that they can trample upon all things as Dung and Dross renounce themselves and all worldly and fleshly lusts and flee to him as their All-sufficient Saviour and can venture their Souls in his hand and give up themselves to keep his Commandments and abide in his Love In short those who so believe in him as to live in him and to him 2dly They are described to be new Creatures or the sanctified Joh. 3.3 5. Except a man be born again he cannot see the Kingdom of God And again v. 5. Cannot enter into the Kingdom of God Heaven is the Inheritance of Saints Col. 1.12 Giving thanks unto the Father which hath made us meet to be partakers of the Inheritance of the Saints in light And Acts 26.18 That they may receive Forgiveness of Sin and Inheritance among them which are Sanctified by Faith that is in me Heb. 10.14 By one offering he hath perfected for ever them that are Sanctified No unclean thing shall enter there If thou hast the Heavenly Birth will he deprive thee of thy Birth-right to which he himself begot thee of incorruptible seed 1 Pet. 1.3 Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead If Holy he will place thee among his Holy ones These are the Terms to which we must unalterably stand If we be not born again it is but self flattery that filleth us with vain conceits like the Mad-man in Athens who Challenged all the ships which came into the harbour to be his own 3dly They are described by their Heavenly mind affections and conversations Mat. 6.19.20 21. They who make it their work to lay up treasure in Heaven have chosen Heaven for their Portion That seek it in the first place Matth. 6.33 That groan long wait for it In the verses next the Text whose conversation is in Heaven Phil. 3.20 Deus nihil facit frustra If he hath given thee an Heavenly mind and affections he will give thee Heaven its self He would not stir up these desires in vain set his servants a longing after that which he never meaneth to give them or bestow upon them when there is a suitableness between the person and the state when our affections are weaned from the world and set upon Heavenly things This House is fitted for us if we are fitted for it Rom. 9.23 That he might make known the riches of his Glory on the Vessels of Mercy which he had afore prepared unto Glory There is a meetness Col. 1.12 Assoon as we are new born and do believe in Christ we have a Right and Title In short If your whole lives be a continual motion and nearer approach towards this state of rest 4thly They are described by their fruitfulness in good works and acts of self denying obedience Matth. 25.34 35. c. 1 Tim. 6.18 19. That they do good that they be rich in goodworks ready to distribâ—te willing to Communicate laying up in store for themselves a good Foundation against the time to come that they may lay hold on eternal life 1 Joh. 3.19 Hereby we know that we are of the Truth and shall assure our Hearts before him Hereby By what If we love not in word and tongue only but in deed and in Truth Heaven is esteemed but a fancy to them that men will venture nothing for the hopes of it What have you done to shew your thankfulness for so great a mercy tendred to you A Religion that costs nothing is worth nothing I am sure it will yield you no comfort and hope good words are not dear and a Cold profession costs little or nothing Do you think Religion lyeth only in Hearing Sermons or a few Cursory Prayers or drowsy Devotions We should mind those things about which we shall be questioned at the day of Judgment have you visited have you cloathed owned the Servants of God when the Laws frown upon them comforted them in their distresses Wherein really have you denyed your selves for the hope of Glory 2dly The several dispositions and perswasions in point of certainty as to their Interest in this state of Blessedness To some 't is but a bare possibility To others there is a probability A third sort have gotten so far as a Conditional certainty Others have an actual certainty or firm perswasion of their Interest 1. To some the hope of Heaven is but a bare possibility As to the careless Christian who is yet intangled in his lusts but God continueth to him the offer of Salvation by Christ. These may be saved if they will accept this offer 'T is impossible in the state wherein they are but their Hearts may be changed by the Lords grace Mark 10.27 With men it is impossible but not with God for with God all things are possible He can make the filthy Heart to become Clean and Holy the sensual Heart to become Spiritual and Heavenly There are many bars in the way but grace can break through and remove them 'T is night with them for the present but we cannot say it
clearing up our Title to it The same things serve to enter into Heaven that serve to assure us of our interest in it Fulfil Gods conditions which he hath annexed to the new Covenant and you may be sure and the same is necessary to have as well as to be sure all the difference is some make a hard shift to go to Heaven others enter abundantly 2 Pet. 1.11 They that make it their business to know they have Eternal life have this above others that they go more seriously to work and do more attend upon it Secondly The force and virtue of this sure confidence 1. 'T is of great force to support us under the difficulties of Obedience In the context Paul is discoursing of what supported him and kept him from fainting under the labours of his Apostolate 'T was a toilsome life to go up and down venturing upon all hazards and uncertainties and to travel far and near and all to draw Souls to Christ. A Blessed work in it self But toilsome to the flesh But we know c. The same holdeth in all other duties of our general and particular Calling Nothing puts us upon such a willing Industry and ready constant Watchfulness as this confidence that after we have gone through a short life here in this world this everlasting Blessedness will be our Portion 1 Cor. 9.26 I run not as one that is uncertain An assurance of the end sweetneth the Race and allayeth all the difficulties of the way A poor Beast will go home chearfully How pleasant is it to know that we shall be with God for ever When we are assured that every step sets us nearer Heavenward it will make us mend our pace Doubtfulness is a Torment to an understanding creature and blind guesses and dark Hopes cannot animate us so much as a chearful and confident expectation The more assured our hope our endeavours the greater 1 Cor. 15.58 Be ye stedfast unmovable alwaies abounding in the work of the Lord for as much as ye know your labour is not in vain in the Lord. 2dly 'T is of great force to quiet our minds in the midst of all the cares sorrows and Crosses of the present world The Soul that hath this Anchor needeth not to be tossed with all those Tempests and anxieties of mind which worldly men are subject unto for whatever uncertainty there may be in their outward Condition there is a sure estate laid up for them in Heaven Col. 1.5 1 Pet. 1.4 reserved for us in Heaven There we shall fully enjoy our God and all things in him We know it and are sure of it A certain durable treasure which is above the reach of danger and beyond all possibility of loss 3dly 'T is of greatforce to enable us to bear the greatest sufferings not only with a quiet but with a joyful mind A duty often pressed upon us in Scripture and a Christian height which we should all aspire unto and we can hardly attain to it till we have a confidence of our own Blessedness in another world for it is this maketh light the greatest sufferings Rom. 8.18 2 Cor. 4.17 Heb. 10.34 One that hath the promise of Eternal Life in the hand of his Faith this Glory and Blessedness in the Eye of his hope can look through all Tribulations see sunshine at the back of the storm That the Tribulation is working out means to help on and hasten this Glory He knoweth in himself hath assured grounds of confidence in his own Soul that he shall have better things from God than he can lose in the world That to be persecuted for Righteousness sake is the nearest way to Heaven He hath the promises to shew for the certainty of the thing and evidences in his heart of his own right and Title 4thly 'T is of great force to support us against Death it self which is the King of Terrours Certainly a Christian should get above the fears of death and be willing to be dissolved and to be with Christ. Now we shall be so far from desiring to dye that we can hardly venture to dye without assurance of a better estate Alas how bitter is the thought of death to that Soul that must be turned out of doors shiftless and harbourless and is not provided of an Everlasting Habitation or a better place to go to But now get this once certain and then death will not be so terrible whether it come in a natural or violent way Natural When sickness is ready to fret Life asunder then you are at the Gates of Heaven waiting every moment when you shall be called in When death shall draw aside the vail and shew you the Blessed Face of God you are just ready to Step into Immortal pleasures you do but change Houses when you dye and it is not an exchange for the worse but for the better A Cottage for a Pallace Do but step into this House and you bid an Everlasting Farewel to all sin and sorrow in a moment in the twinkling of an Eye Violent Rom. 8.35.36 The Sword is but the Key to open the Prison Doors to let out that Soul which hath long desired to be with Christ. Heb. 11.35 Were tortured not accepting deliverance that they might obtain a better resurrection contented to dye by the hands of the Tormentour because they would have Gods deliverance not his SERMON III. 2 Cor. 5.1 For we know that if our earthly House of this Tabernacle were dissolved we have a building of God an House not made with hands Eternal in the Heavens Vse 1. Is an Exhortation to press you to several Duties As 1. TO Believe the promised Glory Here I shall First shew the necessity of this Secondly How Faith worketh as to the other World Thirdly How we shall rouze up our Faith to a more firm belief of the promised Glory First The necessity We had need press this much 1st Because eternal life is one of the principal objects of Faith and the first motive to invite us to hearken after the things of God The Apostle telleth us Heb. 11.6 That without Faith it is impossible to please God for he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him He that would have any thing to do with God must be persuaded of his Being and Bounty In the choosing of a Religion we first look after a right object whom to Worship and a fit reward what we may expect from him For that is the great inducement to make up the match between our hearts and that object Now God that knoweth the heart of Man and what wards will fit the lock doth accordingly deal with us He propoundeth himself as the first cause and highest Being to be reverenced worshipped and obeyed by us so also as the chiefest good to be enjoyed by us in an everlasting state of Blessedness All the Doctrines of the Christian Faith tend to establish this
injoyment Cyprian bringeth in the Devil vaunting against Christ Ostende tuos tales munerâ—rios O Christe c. I had not Heaven to bestow upon them nor eternal happiness to propound to them only a little carnal satisfaction in the pleasures of sin that are but for a season Yet among all thy Pensioners O Christ shew me one that is so ready to follow thee as they are to follow me If we had Faith as Moses had we would choose rather to suffer affliction with the People of God than to enjoy the pleasures of sin for a season Heb. 11.25 But alas those that believe as Christians live as Heathens a little profit and a little pleasure in the world is enough to sway with them to run the hazard and forfeiture of all their hopes in the world to come 2. Surely men do not believe Heaven because they are so little affected with it Affections follow persuation Heb. 11.13 Being persuaded of them embraced them We would find more considerable stirrings of joy and thankfulness when we hear of these promises or read of them or think of them If a poor man did understand of some great inheritance bequeathed to him he would often think of it rejoice therein long to go and see it and take possession of it There is a promise of Eternal Life left with us in the Gospel of being Heirs with God and joint Heirs with Christ who putteth in for a share thinketh of it rejoyceth in the hopes of it Longeth for it is earnestly stirred up to put in his claim 3dly Because we do so little labour after it Negligence is the fruit of unbelief That 's evident Because when the Holy-Ghost would cure our neglects it doth not somuch discourse of the worthiness of our hopes as of the certainty of them Heb. 2.3 4. And when it would provoke us to diligence it thinketh it is enough to say the Gospel is no Fable 2 Pet. 1.5 10. with the 16. There is the Argument For outward advantages be they certain or uncertain men will endure great pains Certain A man toileth hard all day for a small piece of money for a shilling or so do we seek Heaven with a like earnestness do we serve God instantly day and night that we may come to the Blessed hope Certainly if we were more perswaded of it we would think all pains too little nothing more than needeth Nay for uncertain gains as Merchants how many hazards do they run to increase their substance by Traffique We are not uncertain as we pretend why do not we more abound in the work of the Lord Why do not we seek Heaven in the first place 4thly Because we are contented with so slight assurance as to our Title and Interest In matters of weight men would be upon sure terms and labour to bind the bargain as strong as they can by Earnest by Covenants by Witnesses Do we labour to make all so sure and clear as to Heavenly things to get the earnest of the Spirit to have certain evidences to shew 2 Pet. 1.10 Heb. 4.1 Let us therefore fear lest a promise being left us of entring into his rest any of you should seem to come short of it We should put it out of all question as not come short so not seem to come short or give any appearance of coming short Alas Any fond presumption or slight hope serveth the turn or we leave things at six and seven at a meet hazard If our belief were more strong this could not be 5thly The pretended strength of our Faith about the future recompenses doth in some measure shew the weakness of it And that it is but a slight and overly apprehension I demonstrate it thus Most men will pretend to be able to trust God for their Heavenly Inheritance and yet cannot trust God for their daily maintenance they find it difficult to believe in temporals and yet very easy in Spirituals or Eternals What should be the reason of this Heaven and things to come are greater mercies and the way of bringing them about is more difficult and they are not so commonly dispensed by God as temporals are There lye more natural prejudices against them when men are serious what Can you easily believe that you shall live though you dye Joh. 11.26 That your scattered dust shall be recollected and raised up into a beautiful and Glorious Body that a clod of Earth shall shine as the Stars What! more easily believe this than that God will give you daily bread The whole Earth is full of his goodness and God feedeth all his Creatures openeth his hand and supplieth the desire of every living thing not a worm but is sustained by his providence he pardoneth but a few saveth but a few blesseth but a few with Spiritual and Eternal Blessings And in dispensing them God requireth qualifications But here is the mistake bodily wants are more pressing and Faith about them is put to a present exercise usually men are careless of their Souls and content themselves with some general desires of ease and hopes of Eternal welfare and therefore is it they say they find no difficulty in believing Salvation and Eternal Life Eternal Life is sought in jest and talked of as a plausible fancy but worldly things are desired in good earnest It fareth with them as with Martha Joh. 11.24 I know that he shall rise again in the resurrection at the last day Compare verse 39. Lord by this time he stinketh for he hath been dead four days It is not strange things that are afar off and about which they have no present exercise when yet their Faith is weak in the matter of the present tryal though less difficult then that which they profess to believe Martha can profess to believe the resurrection of all men yet staggereth at his being raised presently But 't is but a pretence the strength of our Faith about Eternity is not seen in health so much as in sickness and in a sickness unto death 6thly Because we will venture so little upon our everlasting hopes Where men have a great expectation there they will make great adventures because they know it will turn to a good account God hath made us many great and precious promises he hath told us Give Alms and ye shall have treasure in Heaven Luke 12.33 Leave anything for his sake and you shall have an hundred fold in this World with Persecutions and in the World to come eternal life Mark 10.30 Again Rom. 8.13 Mortify the deeds of the body and you shall live Now when we will not venture any thing upon Gods Bond it is a sign we do not count him a good Pay-master not an interest not a lust you make him a lyar in all his promises 2dly How Faith worketh as to the other World It giveth us a sight it giveth us a tast 1. A sight For it is described to be Heb. 11.1 The substance of things hoped for the
Crowned Now under his Tryal then he hath his recompence He seeth the vanity and emptiness of the things of this Life and also by the Eye of Faith the excellency and Glory of the Life to come 4thly From a just value and esteem of that better Life For here he compareth the one with the other and sheweth the preference of the one before the other to be the true reason of the Saints groaning comparing the emptiness of things below with the fulness of things above The baseness of Earthly things with the Glory of Heavenly things The miseries of this Life with the happiness of that Life make them willing of the exchange only they reserve the good pleasure of God If God hath no more work for them to do they are ready A Christian liveth and dyeth at the Lords will and pleasure For he hath resigned himself to him Lord if I have done my work if I may no longer be necessary to thy people I am willing and ready Well then you see how these desires and groans of the Saints are to be understood they do not simply desire Death but desire Glory not to be unclothed but clothed They submit to Death when the time is come and God hath no more work for them to do in the world yea they are glad of it as Jacobs Spirit revived when he saw the wagons which Joseph sent to carry him into Aegypt Death is the Chariot to carry you to Christ therefore it should not be unwelcome to us Christ was willing to come down to us though it were to meet with shame pain Why should we be so loth to return to him 3d. Point is That in the other world Mortality is swallowed up of Life 1. To open the meaning of this expression swallowed up 'T is not swallowed up as a gulf or fire swalloweth up that which is cast into it No But as Theodoret well expresseth it as darkness is swallowed up by light or as perfection swalloweth up imperfection or as the rude draught is swallowed up by the perfecting of the picture as child-hood by man-hood c. Such a perfective alteration is there of our state 2dly To shew you what kind of Life this is 1. 'T is an Eternal Life there you live and never dye You need not be perplexed with any thoughts and fears of change The Soul shall no more slit out of the Body and the Body its self shall remain in an Eternal spring of youth There was a way out of our Earthly Paradise but none that ever we could find in again But in our Eternal Paradise there is away in but no way out again Luc. 16.26 They that would pass from hence to you cannot Upon supposal they would they cannot Gods grant will never be reversed 2dly This Life is Life indeed for it is a Blessed Life always spent in the presence of God The Fountain of all Blessedness and we ever love him and are ever Beloved by him 1 Thes. 4.17 Not an hour nor a minute absent from God praising and lauding him for evermore 3dly This Life is a Glorious Life The sight is Glorious there we shall see God Face to Face 1 Cor 13.12 The place is Glorious 2 Cor. 12.4 The upper Paradise The company is Glorious all the Glorified Saints and Angels Heb. 12.22 23. Our Souls and Bodies Glorious Phil. 3.21 Our daily exercise shall be Glorious for we shall always praise God without any vain thoughts or distraction or worldly incumbrances or weariness of the Flesh. 4thly 'T is a joyful Life Enter into thy Masters Joy Matth. 25.21 And Psal. 16.11 Thou wilt shew me the path of Life in thy presence there is fulness of joy and at thy right hand pleasures for evermore the pleasures of the world are poor empty things suddenly pass away as a dream but these remain for ever and are full and unmixed There is continual matter of rejoicing none of sorrow 5thly 'T is a most-Holy pure and perfect Life The Body shall be united to a Soul fully sanctified from which it shall never again be separated and both together shall be the Eternal Temple of the Holy-Ghost And the whole man shall be firmly established in Righteousness and Holiness never to sin never to be in danger to sin again Well then we learn two things hence 1. That when a Christian dyeth he is not extinguished He is but unclothed and his mortality is swallowed up of Life That which we call Death 't is but a dissolution not a destruction A separating of the Soul from the Body for a while Neither Soul nor Body is Annihilated 'T is a Journey to a better world called also a sleep in Scripture The Death of the Beasts is not called a sleep Your flesh resteth in hope Psal. 16.10 While the Soul injoyeth God Christ is the guardian of your dust and must see it forth coming at the last day which is a comfort to us in a dying hour a Christian can see Life in Death when his friends about him are waiting for the last gaspe he is waiting for Eternity when they are crying out Oh he dyeth Yet he can say Yet I know that my Redeemer liveth and with these Eyes shall I see him at the last day 2dly It may quicken us to a contempt of this Life and a desire of that which is Eternal Mortality is the disgrace of all sublunary comforts and the present Life is of little value were it not for the reference it hath to God and Eternity Because we must soon lay it down But then we shall be for ever with our Saviour and behold his Glory injoy the clear vision of God and be ravished with his beauty and be filled with Eternal joy and delights and be secure of our Eternal Blessedness all Tears shall be wiped from our Faces and we shall never sorrow any more No evil that can be feared shall come near us all good shall abound there the light of Gods Eternal favour shall shine upon us in its full strength and the streams of Eternal goodness shall ever flow from God and the Lamb. These things we believe now but the injoyment will exceed all that man can conceive The Fourth Proposition is That in this life we shall be clothed again with our Bodies and our Bodies with Everlasting Glory For therefore the Saints would not be wholly unclothed but clothed upon And the expression of mortality being swallowed up of Life doth mainly concern the Body that is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul is an immortal being Now the reasons are these 1. The man cannot be compleatly happy till the Body be raised again The Soul alone doth not constitute Humane Nature or that being which may be called man The Body doth essentially concur to the constitution of man as well as the Soul Therefore the Soul though it be a Spirit and can live apart yet it was not made to live apart for ever but to live in the
Body and so remaineth a widdow as it were till the Body be raised up and united to it 'T is without its mate and companion so that it remaineth destitute of half its self which though it may be born for a while yet not for ever 2dly 'T is agreeable to the Wisdom Justice and Goodness of God that the Body which had its share in the work should have its share in the reward 'T is the Body which is most gratified in sin and the Body which is most pained in obedience What is it that was wearyed and tyred and endured all the labours and troubles of Christianity Therefore the Body that is the Souls Sister and Coheir is to share with it in its Eternal Estate whatsoever it be before that the wicked are but in part punished and the Godly in part rewarded There is a time when God will deal with the whole man 3dly The state of those that dye will not be worse then the state of those that are only changed at Christs coming The Bodies are not destroyed but perfected the substance is preserved only endued with new qualities Now there would be a disparity among the glorified if some should have their Bodies others not 4thly In the Heavenly estate there are many objects which can only be discerned by our Bodily senses The Humane Nature of Christ the beauty of the Heavenly place or Mansion of the Blessed with other the works of God which certainly are offered to our contemplation Now if God find objects he will find faculties How shall we see those things which are to be seen hear those things which are to be heard unless we have Bodies and Bodily senses 5thly As Christ was taken into Heaven so we For we shall bear the Image of the Heavenly He carryed no other flesh into Heaven but what he assumed from the Virgin that very Body which was carryed in her womb which was laid down as a sacrifice for sin that very Body was carryed into Heaven Phil. 3.21 The Body that is subject to so many infirmities that is harrassed and worn out with labours exposed to such pains and sufferings even that Body shall be like Christs Glorious Body 1 Cor. 15.43 44. It shall not be decayed with Age nor wasted with sickness nor need the supplies of meat and drink nor be subject to pains and Aches c. Well then let us serve God Faithfully 1 Cor. 15.58 Therefore my beloved brethren be ye stedfast unmoveable always abounding in the work of the Lord forasmuch as ye know that your Labour is not in vain in the Lord. SERMON VII 2 Cor. 5.5 Now he that hath wrought us for this self same thing is God who also hath given unto us the Earnest of his Spirit HAving shewed 1. The Persons who desire Eternal Glory v. 3. 2. The Manner of desiring not simply to be unclothed v. 4. 3. He now shews the grounds of desiring in this verse They are two 1. God hath fitted us for this very thing 2. He hath given us the Pledge and Earnest of this Glorious estate All the business will be 1. To open the Expressions 2. To shew how these are grounds of the Desire First To open the meaning of the Expressions 1. God's forming us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is that self same thing he speaketh of A groaning and an earnest desire after Immortality say some We would gladly be rid of our Burthen here and be in Heaven and surely the sense of Nature would not incline us to so holy an Affection No God hath wrought us for this self same thing hath framed such a desire in us We know and are assured that when this earthly Tabernacle is dissolved we have a Building c. say others Surely this persuasion is of God created and produced in the hearts of his People by his Special Grace Flesh and Blood hath not shewed it to us Still good Others carry it higher That we eye things unseen and make them our scope still this is from Grace not from Nature for Nature looketh only to things before us to present welfare That we are contented though our outward man perish so that our inward man be renewed Surely all this is from God A man may admire Coelestial Happiness but not industriously desire it and self-denyingly seek after it to the loss of the Contentments and Interests of the bodily life unless God move his heart and supernaturally bestow such a disposition towards himself All this is true and good but 't is a part of this sense The Apostle speaketh not of the Desire but of the Happiness its self that we may be capable of it He first formeth us and frameth us for this very thing 1. Here in this World he fits us and prepareth the Soul by Sanctification or Regeneration purifying and cleansing us from sin 2. For the Body the Spirit that now dwelleth in us will at last raise our mortal Bodies Rom. 8.11 and prepare us for that Immortality God now frameth the Souls of his People hereafter their Bodies They are wrought to this thing Man must be new made before he is capable of entring into glory There is a new work on the Souls and on the Bodies of his Saints they must be new moulded and transformed before they are brought into this Blessed estate The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth a powerful work and an exact work None who are unfit or unmeet for Heaven get an access to it no we are framed for this very thing II. Given us the Earnest of his Spirit This better life is sealed and confirmed to us by Earnest Dona gifts that is one thing As we give a shilling to a Beggar Pignus a pawn or pledge is another As when a poor man layeth his Tools at pledge with an intent when he can make up the money borrowed to fetch it away again But Arrha earnest is a part of the bargain till the whole be performed God will not deal with us by bare Covenant but give Earnest to assure us the more of that life which he hath promised in his Covenant we have a tast and experience of it in the present work of his Spirit Secondly How these are grounds of this Desire There are Two things considerable in that glorious estate which we expect according to promise the Certainty and the Excellency both are confirmed by God's working us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And giving us the Earnest c. 1. The Certainty of it is confirmed by both these by things the frame of the New Creature and Earnest of the Spirit 1. By the Frame of the New Creature If a Vessel be formed 't is for some end and what doth not attain its end is vain and lost A man may make a thing useless and short of its end but God cannot for he cannot mistake in the forming nor change his mind and therefore if God had made us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end is sure to be
1. Cor. 2.12 But we have not received the Spirit of the World but the Spirit which is of God that we might know the things that are freely given to us of God If I have this I am safe the carnal cannot say so they have no earnest 2. By way of effectual influence The Spirit is given as an earnest of Blessedness to come and causeth all the motions and inclinations of the Soul to tend that way in the heart he is as a Spirit that came from Heaven exciting the Soul to look and long for and prepare for that Happy Estate The Life of grace begun and maintained by the Spirit in our hearts wholly tendeth to this to carry up our hearts thither The Spirit mortifieth the earthly and sensual disposition Rom. 8.13 But raiseth in us hopes desires and endeavours after the other World Phil. 3.20 But our Conversation is in Heaven Inclineth us to drive on a trade for another Countrey and another World yea our very confidence is wrought by him and increased by his influence The Devil the World and the Flesh do continually assault it but the Spirit maintaineth it Therefore the more of his Spirit the more confident 'T is his work within us to promote it and to maintain it This cometh of the Spirit of God He causes us to live in Peace and Hope and Joy and die in Hope and Peace and Joy 3dly By way of gracious improvement on our part For if God giveth the Spirit as an earnest we must make use of him as an earnest The Spirit and grace of Christ is not only given us to subdue corruption to carry us on delightfully to converse with God but as an earnest that we may live in hope but we may reason within our selves God hath not only offered me this happiness when I had no thought of it but followed me with incessant importunity till my anxious Soul was troubled began to make a business of it By the secret drawings of his Spirit he inclined my heart to choose him for my portion since given me the comfort of the pardon of my sins bound up my broken heart visited me in Ordinances supported me in troubles helped me in Temptations his Spirit still liveth dwelleth and worketh in you therefore I am confident and wait on him 2 Cor. 1.20 21. For all the promises of God are yea and Amen in Christ Jesus to the Glory of God by us Now he that hath established us with you and hath anointed us is God Who hath also sealed us and given us the earnest of the Spirit in our hearts 1. Use is to shew us that true confidence is not a devout sloath or idle expectation but breedeth in us a noble choice excellent Spirit maketh us vigorous in our duty watchful against sin patient under the cross longing and breathing after more of God and hastening our preparation for the injoyment of him 2. Vse to put us upon Self-reflection 2. Have we the earnest of the Spirit His comforts are not so sure an evidence as his sanctifying influence Are our hearts changed God giveth earnest before he giveth Heaven 2. Do we improve it to an Holy confidence such as sheweth it self in diligence 1 Cor. 15.58 Wherefore my Beloved Brethren be ye stedfast unmoveable always abounding in the work of the Lord. And courage 1 Phil. 28. And in nothing terrifyed by your adversaries which is to them an evident token of perdition but to you of Salvation and that of God A Spirit of courage under sufferings which is the same with confidence here so as not to be driven from our duty or to take any sinful course for our safety 3. Use to press us to seek after this confidence with diligence it may be kept up Heb. 6.11 And that you do shew forth the same diligence to the full assurance of hope unto the end SERMON IX 2 Cor. 5.6 Knowing that whilst we are at home in the Body we are absent from the Lord. FRom the connexion with the former branch you see a Christians Condition in the World is mixed he is comforted but not satisfied his Faith is satisfied for he is confident but his love is not satisfied For while he is at home in the Body he is absent from the Lord. And that not for a little time only but for his whole course as long as his Life shall last all the while that he is at home in the Body This is added to shew the reason 1. Of groaning 2. Of confidence Of groaning because we are absent from Christs presence and full Communion with him in Glory Of confidence We must be sometime present with the Lord. Now we are not therefore we have a certain perswasion that there shall be granted to us a nearer access after Death Then we look cheerfully upon Death as that which bringeth us home to God from whom these earthly Bodies keep us as strangers Two points offer themselves to us 1. That a Christian is not in his own proper home while he sojourneth in the Body or liveth here in this present World in an earthly Tabernacle 2. The main reason why a Christian counteth himself not at home is because he is absent from the Lord. 1. That a Christian is not in his own proper home while he sojourneth in the Body or liveth here in this present World in an earthly Tabernacle The Greek words run thus We in dwelling in the Body dwell forth from the Lord. That is from the Lord Jesus the beholding of whose Glory and presence we must want so long which is grievous to a Christian. Instances Abraham who had best right by Gods immediate Donation Heb. 11.9 He sojourned in the Land of promise as in a strange Country As in a place wherein he was to stay but a while and to pass thorough it to a better Country David who had most possession an opulent and powerful King Abraham inherited or purchased nothing in the Land of Canaan but a burying place but David counted himself a stranger too Psa. 39.12 I am a stranger and a pilgrim as all my Fathers were He that bore so full a sway in that Land did not look upon the world as a place of rest and stability But it may be he spoke this when he was chased like a flea or hunted like a partridge upon the mountains No in the midst of all his wealth and opulenlency when he had offered many Cart-loads of Gold and Silver for the building of the Temple See 1 Chron. 29.15 For we are strangers and sojourners before thee as were all our Fathers Nay Jesus Christ who was Lord Paramount telleth us John 17.16 I am not of this World He that was Lord of all had neither House nor home he passed through the World to sanctify it as a place of service but he setled not his constant residence here as in a place of rest We do not inhabit only pass through to a better place Reasons 1. Our birth and
by the power and influence of Faith 'T is not enough to have Faith but we must walk by it our whole Conversation is carryed on and influenced by Faith and by the Spirit of God on Christs part Gal. 2.20 I live by the Faith of the Son of God a lively Faith There living by Faith is spoken of as it respecteth the principle of the Spiritual Life here walking by Faith as the scope and end of it there as we derive vertue from Christ here as we press on to Heaven in the practice of Holyness In short walking noteth a progress and passing on from one place to another through a strait and beaten way which lyeth between both So we pass on from the earthly state to the Heavenly by the power and influence of our way our way is through all Conditions we are appointed unto and through all duties required of us 1. Through all Conditions By honour and dishonour evil report and good report afflictions prosperities 2 Cor. 6.4 5 6.7 8. Whether despised or countenanced still minding our great journey to Heaven Faith is necessary for all that the evil be not a discouragement nor the good a snare Evil Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the Glory that shall be revealed in us Good 2 Tim. 4.10 For Demas hath forsaken us and loved the present World 2. All duties required of us That we still keep a good Conscience towards God and towards man Acts 24.15 16. In this Faith and Hope Reasons 1. Walking by Faith maketh a man sincere because he expecteth his reward from God only though no man observe him no man commend him Matth. 6 6. Thy Father which seeth in secret shall reward thee openly Yea though all men hate him condemn him Matth 5.11 12. Blessed are you when men shall revile and persecute you and say all manner of evil against you falsely for my names sake rejoice and be exceeding glad for great is your reward in Heaven Now this is true sincerity when we make God alone our pay master and count his rewards enough to repair our losses and repay our cost 2. It maketh a man vigorous and lively When we consider at the end of our work there is a Life of endless joys to be possessed in Heaven with God that we shall never repent of the labour and pain that we have taken in the Spiritual Life 1 Cor. 15.58 Always abounding in the work of the Lord knowing that your labour shall not be in vain in the Lord. Phil. 3.14 I press towards the mark because of the high prize of the calling of God in Jesus Christ. The thoughts of the prize and worth of the reward do add Spirits to the runner 3. It maketh a man watchful that he be not corrupted with the delights of sense which are apt to call back our thoughts to interrupt our affections to divert us from our work and quench our zeal Now one that walks by Faith can compare his Eternal Happiness with these transitory pleasures which will soon have an end and everlastingly forsake those miserable Souls who were deluded by them As Moses Heb. 11.24 25. By Faith Moses when he was come to years refused to be called the Son of Pharaohs Daughter Choosing rather to suffer affliction with the people of God than to injoy the pleasures of sin for a season 4. Walking by Faith will make a man self denying having for Heaven in his Eye he knoweth that he cannot be a loser by God Mark 10.21 Forsake all that thou hast and thou shalt have treasure in Heaven So the 29 30. Verily I say unto you there is no man that hath left House or Brethren or Sister or Father or Mother and Children and Lands for my names sake but he shall receive an hundred fold 5. Walking by Faith maketh a man comfortable and confident a Believer is incouraged in all his duty imboldened in his conflicts comforted in all his sufferings The quieting or imboldening the Soul is the great work of Faith or trust in Gods fidelity A promise to him is more than all the visible things on Earth or sensible objects in the World it can do more with him to make him forsake all earthly pleasures possessions and hopes Psa. 56.4 In God I will praise his word in God I have put my trust I will not fear what flesh can do unto me So Paul Acts 20.24 But none of those things move me neither count I my Life dear unto me so I may fulfil my course with joy Save the Holy Ghost witnesseth in every City saying that bonds and afflictions abide me Did wait for him every where I make no reckoning of these things I maketh us constant Have ye fixed upon these hopes with so great deliberation and will you draw back and slack in the prosecution of them Have you gone so far in the way to Heaven and do you begin to look behind you as if you were about to change your mind Heb. 10.39 The Apostle saith Phil. 3.13 I forget the things which are behind reaching forth unto the things which are before The World and the flesh are things behind us We turned our backs upon them when we first looked after Heavenly things Heaven and remaining duties are the things before us if we lose our Crown we lose our selves for ever Use is to shew the advantage the people of God have above the carnal and unregenerate The people of God walk by Faith against the present want of sight How do the World walk Not by Faith they have it not nor by the sight of Heaven for they are not there and so continuing never shall be there So they have neither Faith nor sight what do they live by then They live by sense and by fancy by sense as to the present World and they live by fancy and vain conceit as to the World to come Live in their sins and vain pleasures and yet hope to be saved Here they walk by sight but not such a sight as the Apostle meaneth they must have something in the view of sense Lands Honours pleasures and when these are out of sight they are in darkness and have nothing to live upon But now a Christian is never at a loss let his Condition be what it will Suppose God should bring him so low and bare that he hath no estate to live on no House to dwell in yet he hath an inheritance in the promises Psa. 119.111 Thy Testimonies I have taken for an heritage for ever And God is his Habitation Psa. 90.1 A full heap in his own keeping is not such a supply to him as Gods alsufficiency Gen. 17.1 That 's his storehouse But his great Happiness is in the other World there is all his hope and his desire and he looketh upon other promises only in order to that SERMON XI 2 Cor. 5.8 We are confident I say and willing rather to be
their integrity and safety have miscarryed for ever yea that have had a great name in the Church Matth. 7.22 Many will say unto me in that day Lord Lord we have prophesied in thy name and in thy name have cast out Devils And in thy name done wonderful things Yet Christ saith I know you not in the next verse And Luke 13.25 26. When once the master of the House is risen up and hath shut to the door and ye begin to stand without and to knock at the door saying Lord Lord open to us and he shall say unto you I know you not whence ye are Then shall ye begin to say we have eaten and drunk in thy presence and thou hast taught us in our streets So Prov. 14.12 There is a way that seemeth right unto a man but the end thereof are the ways of Death The Foolish Virgins Matth. 25. Made full account to enter into the Nuptial Chamber but were shut out Many now in Hell little thought of coming thither those not only of the bruitish multitude but of great note that have lived in the light of the Gospel and heard the difference between the wicked and the Godly 2. There is no true confidence but what groweth out of a constant uniform self denying obedience Matth. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven But he that doth the will of my Father which is in Heaven And 1 John 3.18 My little Children let us not love in word neither in tongue but in deed and in truth And Rom. 8.5 6 7. SERMON XII 2 Cor. 5.9 Wherefore we labour that whether present or absent we may be accepted of the Lord. THis verse containeth a practical Inference out of the whole foregoing discourse That which was before spoken may be reduced to these three heads 1. A certain knowledge and confidence of a Blessed estate We know and we are always confident 2. An earnest desire expressed by groans and vehement longings after it 3. A willingness and holy boldness to venture upon Death its self upon this Hope Now these do infer one another Because we know we desire because we desire this happy estate we are willing rather c. So they all infer this effect mentioned in the Text. We labour because we know we labour because we desire we labour because we are willing rather yea this effect feedeth and maintaineth all the former dispositions in life and vigour and also evidenceth the sincerity of them Surely we know we desire we are willing rather if in life in Death we study to approve our selves to God wherefore we labour that whether present or absent c. This verse containeth a Christians scope and a Christians work 1. His scope to be accepted with God 2. His work we labour that whether present or absent 1. His Scope The scope of the Christian life is to approve our selves to God while we are present in the Body to do things pleasing in his sight Col. 1.10 That ye might walk worthy of the Lord unto all pleasing And 1 Thes. 4.1 As we have learned how to walk and how to please God so abound therein more and more when absent or gone out of the Body that we may be found in a state of well pleasedness and acceptation 2 Pet. 3.14 Be found of him in peace Heb. 11.5 He had this Testimony that he pleased God Our great inquiry is whether our state be pleasing or displeasing to him and our great aim is that it may be pleasing 2. A Christians work we labour that whether present or absent There take notice of two things 1. Their Earnest and assiduous diligence In the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are ambitious of this Honour the Word is used in two other Scriptures Rom. 15.20 Striving to preach the Gospel where Christ was not named And 1 Thes. 4.11 Study to be quiet Affect this honour or pursue after it as men do after preferment honours and dignities in the World So that this word is three ways rendred labour strive study Ambition mightily prevaileth with sensual men and maketh them restless and unwearyed in their pursuits till they get at top This is the holy and laudable ambition of a Christian to stand right in the favour of God and be accepted with him at the last 2. The Several states in which this design must be carryed on whether present or absent Whether we be at home and continue in this Earthly Body of ours or whether we be gone out of the Body the Happiness of this World and the next lyeth in our acceptance with God Living and dying a Christian must see that he be in a state of well pleasing Rom. 14.7 8. Our hearts are pretty well at ease while we are in the body if we may know that we are accepted of God However that must be our Scope Now it must be the design of our obedience and hereafter it will be the grounds of our reward 'T will be our Solace in our Pilgrimage and it will be our happiness when we die and go out of the body if Christ will own us at the last Doct. The great ambition design and endeavour of a true Christian is that living and dying he may be such as God may like and well approve of 1. I shall give you the Emphasis of this point as it lyeth in the Text. 2. Some reasons of the point 1. Let me illustrate this point as it lyeth in this Scripture Mark this must be our great design and Scope we must not only do things which are Deograta acceptable to God for the matter but this must be our fixed end and Scope which we must propound to our selves Christianity and true Godliness is set forth in Scripture by three things Sometimes by the Internal Principle of it the Spirit of God or the Divine Nature 2 Pet. 1.4 or the seed of God abiding in us 1 John 3.9 Sometimes by the intention of the true end which is the pleasing of God and the fruition of God with Christ and his Blessed ones for ever in Heaven when the heart is set upon that Mat. 6.20 21. But lay up for your selves treasures in heaven where neither moth nor rust doth corrupt and where thieves do not break through nor steal For where your treasure is there will your heart be also And 2. Cor. 4.18 While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Sometimes by the reception of the true rule when that is ingrafted in our hearts and so impressed upon our hearts that it cannot be defaced Heb. 8.10 I will put my Laws into their mind and write them in their Hearts and Psa. 37.31 The Law of God is in my Heart I now am to speak of the Second which is the true aim scope and tendency of the life of
now 'T is a Blessed thing at the close of our pilgrimage that God will receive us into his Glory But while we continue in the Body The believing apprehensions of the favour of God are very comfortable before we come to injoy the fruits of it 1. How else can we long for the coming of Christ and expect his appearance if before we pass to our Judgment we know not whether we shall be accepted yea or no Now within time it concerneth us to know how we shall fare hereafter Man hath a curiosity to know his destiny as the King of Babylon stood at the beginning of the ways to make divination The good and the evil of the World is of such light concernment and of so short continuance and God is so good that we may trust him blindfold for Worldly things and 't is a wicked foolish and needless curiosity to be so desirous to know our fortune But it concerneth us much to know whether we shall be well or ill for ever how the case will be carryed in the last Judgment if it be evil that we may prevent it and correct our errour in Death we cannot err twice if good that we may know our portion and rejoice in it if it be our Happiness then it must needs be very desirable to know it aforehand In the next verse to the Text verse 10th he speaketh of our Judge our Happiness and final doom dependeth upon his being pleased with us if we apprehend him as an angry Judge or an adversary let us agree with him quickly by the way if he be a gracious Father let us have the solace and comfort of it during our pilgrimage while we so much need it 2. Else we cannot comfortably injoy Communion with God for the present How can we come before him if we know not whether he will accept an offering at our hands They who being in a state of Faith and Reconciliation make it their endeavour to please God have God ever with them John 8.24 He that sent me is with me The Father hath not left me alone for I do always the things that please him They that would have the comfort of Gods presence and company in all Conditions they ought to set themselves to please God and observe his will in all things and when we have any special business to do with God 1 John 3.22 And whatsoever we ask we receive of him because we keep his Commandments and do those things that are pleasing in his sight So that while we are present we are accepted of him 3. We cannot have a cheerful fruition of the Creature and Worldly injoyments till God accepteth us Eccl. 9.7 Eat thy bread with joy and drink thy wine with a merry heart for God accepteth thy works Till we are in a reconciled estate accepted by God all our comforts are but as stolen waters and bread eaten in secret like Damocles his banquet while a sharp sword hung over his head by a slender thread But now when our persons and ways are pleasing unto God then all these comforts are sweet and satisfactory we tast Gods love in them and can use them as his Blessings with cheerfulness and thankfulness 4. That which maketh us more lively and active in our course of pleasing God is First The future Judgment And 2. The hope of our presence with him 1. The future Judgment That I gather from the 10 th verse for we must all appear before the Judgment seat of Christ. There will certainly come a day when every person that ever lived in this World shall be Judged by God and this day is sure and near In this life we are always expecting an end and carryed in a Boat that is swiftly wasting us towards Eternity Now whom should we please and with whom should we seek to be accepted A vain World or frail man or the God to whom we must strictly give an account Surely this universal impartial Judgment bindeth us to carry it so that we may be accepted with God 2. The hope of our presence with him and the beatifical vision and fruition of him for in the context he speaketh of presence and sight and then he saith wherefore we labour We are so sluggish and backward because we seldom think of the World to come earthly things are the great poise to an earthly mind but Heavenly things to an heart that is Spiritual that is their motive there are many such wherefores in the Scripture 1 Cor. 15.58 Wherefore my Beloved Brethren let us be stedfast and unmoveable always abounding in the work of the Lord. And Heb. 12.28 Wherefore we receiving a Kingdom which cannot be moved let us have grace whereby we may serve God accceptably with Reverence and Godly Fear There being such an eminent and excellent state of Glory and we being Candidates and Suitors for it how should it quicken us to use all diligence that we may be accepted of God and admitted into the fruition of it The Apostle telleth us Phil. 3.14 I press towards the Mark for the prize of the High calling of God in Christ Jesus Paul had his eye still upon the Mark that he might stear his whole course in order to it The thoughts of the prize and worth of the reward made him press forward through difficulties and discouragements the more we have this Glory in our thoughts the more shall we be heartned against faintings and failings which we shall ever and anon be tempted unto 2. Reasons 1. We were made and sent into the World for this end That by a constant course of obedience we might approve our selves to God and finally be accepted of with him and received into his Glory 'T is good to consider the end why we were born and sent into the World John 18.37 To this end was I born and for this cause came I into the World that I should bear witness unto the truth Surely man was made for some end for the wise God would make nothing in vain Now what is mans end Not to fill up the number of things as stones and not to wax bulky and increase in growth and stature as trees not to eat and drink and serve appetite as the beasts not for the earth the end is more noble than the means not dig for iron with mattocks of Gold The Earth was made for us to be our habitation for a while not we for it Surely God made all things for himself Prov. 16.4 And Rom. 11.36 For of him and through him and to him are all things So we especially who have the faculties of heart mind to know him love him and serve him injoy him for ever Now we seek after him our whole life is a coming to God we have not enough of God here to satisfy the Soul only enough to direct incline us to seek more and every one that seriously mindeth his end maketh it his trade and daily work John 6.38 I came from
Heaven not to do my own will but the will of him that sent me 2. We were redeemed is to this end For we are redeemed unto God Rev. 5.9 Thou hast redeemed us to God by thy Blood To be redeemed unto God is to be redeemed to his Service and admitted into his favour and friendship and Communion with him to restore Gods right to us and our Happiness in the injoyment of Heaven Christ first appeased Gods wrath and restored us to a course of Service which we should comfortably carry on till we have received our wages Luke 1.74 75. That he would grant unto us that being delivered out of the hands of our Enemies we might serve him without fear in holiness and righteousness before him all the days of our life 3. Our entring into covenant with God implyeth it In every Covenant their is Ratio dati accepti Something given and something required Isa. 56.4 They choose the things that please me and take hold of my Covenant To take hold of his covenant there is to lay claim to the Priviledges and benefits promised and offered therein now this cannot be done unless we choose the things that please him That is voluntarily deliberately not by chance but choice enter into a course of obedience wherein we may be pleasing or acceptable to him this is the fixed determination of our Souls Our faces must be set heavenward and the drift aim and bent of our lives must be for God to walk in his way Rom. 12.1 I beseech you therefore Brethren by the mercies of God that ye present your Bodys a living Sacrifice holy acceptable to God A man devoteth himself to God out of the sense of this love to serve him and please him in all things 4. The relations which result from our Covenant Interest There is the Relation between us and Christ of Husband and Spouse Hos. 2.19 Now the duty of the Wife is to please the Husband 1 Cor. 7.34 The relation of Children and Father 2. Cor. 6.18 I will be a Father to you and ye shall be my Sons and daughters saith the Lord. Now the duty of Children is to please the Parents And that is said to be well pleasing to the Lord Col. 3.20 and the rather because 't is a pattern of our own duty to him Masters and Servants Ezek. 16.8 Thou entredst into covenant with me and becamest mine Acts 27.23 Whos 's I am and whom I serve They that please themselves carry themselves as if they were their own not Gods All that we are and all that we have and can do must be his and used for him in one way or another First Vse is for Reproof of those that study to please men to approve themselves to the World and to be accepted in the World that is their great end and scope 1. How can these comply with the great duty of Christians which is to please the Lord Gal. 1.10 If I yet pleased men I should not be the Servant of Christ. To hunt after the favour of men and to gain the applause of the World is contrary to the very Essential Disposition of the Saints whose great aim is to approve themselves to God however men esteem of them There is a pleasing men to their Edification Rom. 15.2 Let every one of us please his Neighbour for his good to Edification and 1 Cor. 10.33 Even as I please all men in all things not seeking mine own profit but the profit of many that they may be saved But to please the sinful humours dispositions and affections of men to make this our great Scope is contrary to sincerity and fidelity in Christs Service Certainly a man ought not to disoblige others much less irritate and stir up the corruptions of others but his great care must be to approve himself to God 2. There is no such necessity of the approbation of men as of God his acceptation and the Testimony of a good Conscience concerning our fidelity in his Service is more than all the favour countenance applause or any advantage that can come by men Choose the approbation of Christ and you are made for ever 't is not so if you choose the approbation of men Please God and no matter who is your enemy Prov. 16.9 Please men and God may be Angry with you and blast all your carnal Happiness as well as deny you eternal happiness Please the Lord and that is the best way to be at peace with men Second Vse by way of self Reflection Is this your great scope and end 1. Your end will be known by your work If you labour to approve your self to God in every relation in every Condition in every business in every Imployment and are still useing your selves all that you have for God this is your trade this is your study you are still at his work that if a man should ask you what are you a doing Whose work is it that you are Imployed about You may be able truely to say 't is the Lords for whom are you studying preaching conferring praying what guideth you in all your relations to whom do you approve your selves for whom are you sick or well 2 Cor. 5.15 That they which live should not live to themselves but unto him which dyed for them and Rom. 14.7 8 9. For none of us liveth to himself and no man dyeth to himself for whether we live we live unto the Lord and whether we dye we dye unto the Lord whether we live therefore or die we are the Lords What moveth you to go on with any business who supporteth you in your business can you say to God what God would have me to do I do it 2. If this be your end it will be known by your Solace So much as a man doth attain unto his end so much doth he attain of Content and Satisfaction 2 Cor. 1.12 For our rejoycing is this the Testimony of our conscience that in simplicity and Godly sincerity we have had our conversations in the World not with fleshly wisdom but by the grace of God we have had our conversations in the World You will not rejoyce so much in the Effects of his common bounty as in his special love So Psa. 4.7 Thou hast put gladness in my heart more then in the time when their corn and wine increased 3. If Gods glory be your scope any Condition will be tolerable to you so as you may injoy his favour Mans displeasure may be the better born yea poverty and want your great cordial is your acceptation with God and losses are the better born as David comforted himself in the Lord his God when all was lost at Zicklag And Hab. 2.1 I will stand vpon my Watch and set me upon the Tower and will watch to see what he will say unto me and what I shall answer when I am reproved SERMON XIII 2 Cor. 5.10 For we must all appear before the Iudgment seat of Christ that every
he is the universal King that hath an Absolute and Supream Authority therefore must be the judge of the World 1. For wisdom and understanding it is in Christ twofold Divine and Humane for each nature hath its proper wisdom belonging to it As Christ is God his wisdom and his understanding is Infinite as it is said in the Psalms and so by one act of understanding he knows all things that are have been yea that shall be or may be He knows all things that shall be in his own Decree And all things that may be by his Divine Power and Alsufficiency They are all before him naked as the Apostle inters Heb. 4.13 Cut down as it were by the chin-bone As when we cut down a Beast by the chin-bone and divine his Body we may see all things within him so all things are naked and open to God We know things successively God knows them all at once If a man were to read a Book he must go from line to line or from page to page but Gods knowledg is just such a thing as if a man should see through a Book by one act of his mind by one view could know all that was contained in that book by one glance of his Eye Well this is his divine wisdom For his Humane wisdom that cannot be equal to this for a Finite Nature is not capable of an Infinite Understanding But yet his humane wisdom is such as doth far exceed the knowledge of all Men and Angels When Christ was upon Earth though the forms of things could not but successively come into his mind as a man he must understand as men do in understanding because of the limited nature of the mind and understanding yet then he could know whatever he would to whatsoever thing he did apply his mind he did presently understand it and that in a moment all things were presented to him So that he accurately knew the nature of things he had a mind to know you find upon all occasions he was not ignorant of the thoughts and hearts of men and when done never so secretly yet Christ knew them as when the woman came behind him and touched the hem of his Garment undiscernibly as she thought by a secret touch then saith Christ who touched me for vertue is passed from me Luke 8.45 Christ knew the touch of Faith knew the woman that came behind him and would not be seen And Mat. 9.3 4. When certain Pharisees said within themselves this man Blasphemes Within their hearts though they dursâ— not say it publiquely and Christ discovers their inward thoughts and turns out the very inside of their Souls So Mat. 12. Jesus knew their thoughts when they imagined that by Beelzebub the Prince of Devils he cast out Devils But more fully see that notable place which will set forth that no subtil devices we can use is sufficient to escape his knowledge John 2.24 25. When he was at Jerusalem at the Passover on the Feast day many believed in his Name when they saw the miracles which he did But Jesus did not commit himself unto them because he knew all men and needed not that any should testify of man For he knew what was in man Mark they are said to believe in Christ certainly their Faith was not pretended only but real though not a thorough faith not rooted in their souls though as yet they did not betray their insincerity But Jesus knew what was in man We cannot infallibly discern the truth and falshood of a profession before men discover themselves But all hypocrites are known to him long before they shew their hypocrisy And known how Not by a Conjectural but by a certain knowledge as being that knowledge that is from and by himself as God he do's infallibly know what is most secret in man even then when for the present we have but a Moral Sincerity and do not dissemble the Lord knows whether this is a true real and supernatural work for there may be a Moral where there is not a Supernatural Sincerity Now if the Lord Jesus was endowed with such an admirable wisdom and understanding even in the days of his flesh when he was capable of growing in wisdom as well as in stature Luk. 2. as his humane capacity was inlarged by degrees for he would in all things be like us except in sin what shall we think of Christ glorifyed when he comes in that stare in which he is now glorious in heaven When he comes to exercise this judgment certainly he shall bring an incomparable knowledge so far exceeding the manner and measure of all Creatures Men or Angels even as he is man But his infinite knowledge as he is God that chiefly shines forth in this work and therefore he is fit to judge for he can bring forth the secret things of darkness and the hidden counsels of the heart 1 Cor. 4.5 And shall despoil sinners of all their pretences and excuses and plainly and undeniably pluck off their disguises from them He knows all the Springs Motions hidden Counsels of the heart and secret things that move you and set you a work 2. For Justice and Righteousness An Incorrupt Judge he is that neither hath doth or can err in the Judgment As there is a double knowledge in Christ so there is also a double righteousness the one that belongs to him as God the other as man And both are exact and immutably perfect His Divine nature is holiness it self In Him there is light and no darkness at all 1 John 1.5 The least shadow of Injustice cannot be imagined in God for Gods holiness is his Being it is not a superadded Quality as it is in us The Quality may be lost yet the Being remain as in Angels holiness was a superadded Quality they had their Angelical being but lost their holiness and when Adam fell he lost that holiness and righteousness in which he was Created but yet he had his being But Gods holiness is his very Nature and Essence The holiness of God may be compared to a vessel that is all of pure Gold but the holiness of the Creature may be compared to a vessel of Wood and Earth that is only gilded the outside is God but the substance of the vessel is another thing Now in a vessel of pure Gold there the lustre and the substance is the same Our holiness is but gilding it may be worn out but Gods holiness is Gold he is holiness it self We cannot call a wise man wisdom We use the Concrete when we speak of men we say they are wise good holy but we use the Abstract of God God is Love Light Holiness Purity and Mercy it self which notes the inseparability of the Attribute from his Nature God is himself and God cannot deny himself Peter Martyr sets forth the holiness of God by this Comparison Take a Carpenter when he hath chalked and drawn his line when he goes and chops the Timber sometimes he
avoid everlasting misery 'T is no 〈◊〉 what we suffer in time and endure in time USE 3. Improve it first to seek a reconciliation with God in the way of Faith and Repentance A man that is under the sentence of death and in danger to be executed every moment would not be quiet till he get a pardon All men by nature are Children of wrath as a Son of death as one condemned to die so 't is an Hebraism Now run for refuge to take hold of the hope that is set before you Heb. 6.18 make peace upon earth Luke 2.14 Agree with thine Adversary quickly while he is in the way Luke 12.58 59. Now God calleth to repentance Act. 17.30 31. Oh Labour to be found of him in peace 2 Pet. 3.14 How can a man be at rest till his great work be over 2. Improve it to holiness and watchfulness and to bridle licentiousness and boldness in sinning Eccl. 11.9 Rejoyce O young man in thy youth and let thine heart cheer thee in the days of thy youth walk in the ways of thine heart and in the sight of thine eyes but know thou for all these things God will bring thee to judgment As cold Water cast into a boiling pot stops its fury 1 Pet. 1.17 And if ye call on the Father who without respect of persons Judgeth every man according to every mans work pass the time of your sojourning here in fear Say as the Town Clark of Ephesus Acts 9.40 We are in danger to be called in Question for this days uproar I must give an account for idle words careless praying and unprofitable mispending of time 3. Improve it to patience under ignominy and reproaches Thy innocency will appear on thy tryal if in an abject Condition the upright shall have dominion in the morning afflictions and persecutions will then end and thou shalt have thy reward 1 Thes. 1.6 7. And ye became followers of us and of the Lord having received the word in much affliction with joy in the Holy Ghost so that ye were ensamples of all that believe in Macedonia and Achaia And 1 Cor. 15.58 Wherefore my beloved be stedfast and unmoveable always abounding in the work of the Lord for as much as ye know your labour shall not be in vain in the Lord. SERMON XVIII 2 Cor. 5.11 Knowing therefore the terrour of the Lord we perswade men but we are made manifest unto God and I trust also are made manifest in your Consciences THe Apostle is giving an account of his sincerity zeal and faithfulness in his Ministry Three things moved him to it hope fear and love Here he asserteth the influence of the second principle In the words take notice of two things 1. The motive and reason of his fidelity in his Ministry knowing therefore the terrour of the Lord we perswade men 2. The witnesses to whom he appealeth For the proof of his fidelity and diligence 1. God the searcher of hearts 2. the consciences of his Auditours who had felt the benefit and force of the Word 1. To God as the supream Witness Approver and Judge but we are made manifest unto God he seeth our principles and aims and with what hearts we go about our work 2. To the Corinthians as secondary witnesses and I trust also are made manifest in your consciences He was confident that he had a witness of his sincerity and uprightness in their consciences The greatest approbation that we can have from men is to have an approbation in their consciences Mark the order our first desire should be to approve our selves to God who is our Judge and then to men And in doing that to approve our selves to their consciences which is the faculty which is most apt to take Gods part rather than to their humours that we may gain their respect and applause next to God the testimony of conscience next to our own conscience the consciences of others 1. I begin with the motive and reason of his fidelity knowing the terrour of the Lord we perswade men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vulgar Timorem Domini knowing the fear of the Lord. Erasmus Beza and our translation terrorem domini Grotius according to the former reading knowing the fear of the Lord i. e. The true way of religion we perswade men to Imbrace it Rather the Apostle understandeth the terrour of this Judgment being certain that these things are so and that such a terrible Judgment of Christ will come we perswade men to become Christians or to live as such as shall speed well then when others shall be destroyed he saith plurally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we perswade as comprizing his Colleagues suppose Timotheus and Sylvanus he and they perswaded men to Imbrace the Faith and to live as those who are to be judged For 't is to be looked upon 1. As an Argument and Motive to perswade himself and his Colleagues to sincerity in their Ministry who were to give an account of their dispensation 2. As an Argument and Motive to the People for their obedience to the Faith Doct. That the certain knowledge of the terrible Iudgment of God should move us to perswade and you that hear to be perswaded to a careful and serious preparation for it In managing which Point 1. I shall consider the object Here is terrour or matter of fear offered in the Judgment mentioned 2. The subject or persons fearing Paul and his Colleagues together with all the parties who are to be judged 3. The means How this fear cometh to be raised in us or to work on us Knowing 4. The effect here is perswasion grounded thereon knowing the terrour of the Lord we perswade men 1. That there is terrour and matter of fear offered in the day of judgment upon several accounts 1. As it is an Impartial Judgment that shall pass upon all heathens Christians Apostles Ministers private Persons This ground is urged 1 Pet. 1.17 If ye call on the Father who without respect of Persons judgeth according to every mans work pass the time of your sojourning here in fear Those who take the Lord to be their Father and themselves for his Children must consider him also as an Exact and an Impartial Judge of all their actions And therefore with the more care and sollicitude carry on the work of holiness What is respecting or accepting persons in the Judgment 'T is to esteem one person rather than another for outward advantages not regarding the merits of the cause which cometh to discussion and tryal As in mans courts when men are spared for their greatness dignity or worldly preheminence But what person may God be supposed to respect or accept in Judgment Surely none can be so irrational as to think the great or rich can have any pretention to his favour or merciful dealing rather then others no Noble or Ignoble Poor or Rich Prince or begger they all stand upon the same level before God Well then the persons who may be supposed
providence It ingageth my dependance to know there is a providence but it helpeth my dependance to know how 't is managed for the good of Gods Children They that know thy name will put their trust in thee Psa. 9.10 So the Doctrine of Justification by Christ. The thing is plain in all points 2. Firm assent John 17.8 They have known surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed or in truth And Acts 2.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assuredly safely without danger of errour The certainty of faith mightily enlivens our apprehensions of any truth and makes them more forcible and operative But usually there is a defect in our assent hated truths are usually suspected Ministers speak of it coldly and in jest as if not perswaded of what they say And we hearers learn it by rote Yet this I must say God hath not only warned the World of wrath in the Old Testament and the New But also natural light doth so far evidence this truth that in their serious and sober moods men cannot get rid of the apprehensions of Immortality and punishment after Death Reason will tell us that God perfectly hateth sin will terribly punish it we cannot easily lay aside these fears nor stifle them in our Bosoms nor sport them away nor jest them away when we are alone or when we are serious or when we come to dye they will revive and haunt us But oh that we were oftner alone and would resuscitate and blow up these sentiments which lye hid in the heart and revive our Faith about them 3. It implyeth serious consideration knowing that is considering acting our thoughts upon it for next to sound belief to make truths active there is required serious consideration Thoughts of Hell may keep many out of Hell 'T is a moral means which God may bless 't will be no loss to Christians to think of their danger before they incur it They that cannot endure to think of it or hear of it discover their guilt and the security of their own hearts presumption is a coward and a run-away but Faith meeteth its enemy in open field Psa. 23.4 Though I walk through the valley of the shadow of Death I will fear no evil for thou art with me It supposeth the worst suppose God should reject me consider with thy self aforehand as the unjust steward Luke 16. what to do when turned out of doors how shall I make my defence when God shall rise up what shall I answer him Job 31.14 What shall I then do 4. Here is perswasion as to the effect and fruit of all which implyeth three things 1. The thing to which they were perswaded That is not mentioned but the matter in hand sheweth it to be such things as would bear weight in the Judgment and exempt them from wrath to come Such as Faith Repentance and new Obedience Faith in the Redeemer 2 Thes. 1.10 Heb. 6.18 Repentance Matth. 3.19 And Acts 3.19 New obedience Heb. 5.9 2 Thes. 1.8 or a serious coming to Christ and hearty subjection to him is the only way to escape that wrath To these we exhort and perswade you again and again without these you are obnoxious to the severity of his revenging Justice 2. Earnest zeal and endeavours on the part of Paul and his colleagues and all that are like minded with them they must not only teach and instruct but perswade Col. 1.28 Warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus He addeth verse 29. Whereunto I also labour striveing according to his working The understanding is dark and blind in the things of God and needeth teaching The will and affections are perverse and backward and they need warning And therefore we must warn and teach Warn and that not in a cold or slaunting manner as if we were in jest and did not believe the things we speak of But with such vigour and labour and striving as becometh those who would present them to Christ as the travail of our Souls at the last day and as those who are sensible of the terrour of the Lord our selves 3. It implyeth a being perswaded on the peoples part For all that mind their own welfare will take this warning and since we must shortly appear before the bar of the dreadful God to give an account what use we have made of these perswasions When God giveth warning and God giveth time our condemnation is the more aggravated Revel 2.21 I gave her space to repent and she repented not Warning and perswasion as Reuben did not I warn you 2 Cor. 6.1 We beseech you receive not this grace in vain God keepeth an account of these warnings Luke 13.7 And the importunity of these pressing convictions which we have had very request and exhortation made for God will be as a fiery dart in your Souls how fresh will every Sermon come into your minds The melting words of exhortation which you were wont to hear will be as so many hot burning coals in your hearts to torment you It will be easier for the people of Sodom and Gomorrah then for you Matth. 10.15 VSE is to teach us all to apply this truth What Paul had spoken in general concerning the last Judgment he applyeth to himself 'T is not enough to have a general knowledge of truth but we must improve and apply them to our own use Men of all ranks must do so 1. It presseth Preachers to perswade men Oh how diligently should we study how earnestly should we perswade with what love and tender compassion should we beseech men to escape this wrath to come How unweariedly should we bear all opposition and mocks and scorns and unthankful returns How plainly should we rip up mens soars and open their very hearts to them How carefully should we watch over every particular Soul How importunate should we be with all sinners for their conversion considering that shortly they must be judged Cry aloud spare not Isa. 58.1 'T is a notable help against a sleepy Ministry to consider that those Souls to whom we speak must within a while receive their everlasting doom When you find a deadness rowse up your selves by these thoughts this will put a life into your exhortations a sense of what we speak zeal for the Glory of God and compassion over Souls will not suffer us to do the work of the Lord negligently 2. To all Christians 1. Perswade your selves commune with your own Souls Do I know the terrour of the Lord What have I done to escape it If you would not fall into the hands of a living God cast your selves into the arms of a dying Saviour Hide your selves before the storm cometh if his anger be but kindled a little blessed are all those that put their trust in him Psa. 2.12 Seek conditions of peace while a great way off Luke 14. A powerful enemy marcheth against us especially when you begin to grow negligent dead hearted and
and being spoken to by him out of Heaven Therefore he saith 1 Cor. 9.1 Am not I an Apostle Have not I seen Jesus Christ the Lord But Paul did not seek his esteem meerly for his vision of Christ and that extasy which befell him at his first conversion but for his faithful discharge of his work on the grounds formentioned for he would not Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as others did but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mortified Christians that have given up themselves to the Lords use should more mind that and esteem themselves and others for true and real worth more than the advantage of external priviledges I am confirmed in this exposition by what is said verse 6 th wherefore henceforth know we no man after the Flesh yea though we have known Christ after the flesh yet henceforth know we him no more That is we should not esteem and judge of persons by their conversing with him in the flesh but by their Loyalty and Obedience to him If they be zealous for his Kingdom and can upon the hopes which he hath offered run all hazards and encounters of Temptations and upon the confidence of his coming to Judgment be faithful to him and out of Love to his person and gratitude for the work of Redemption deny themselves and live to his Glory they have cause to Glory in heart whereas others who boast only of personal acquaintance with him but are not found in Doctrine and the practice of Religion do only Glory in a meer appearance or outward shew before men but can have no true solid confidence in their hearts Well then here lay the case between Paul and his opposites They gloryed in some external thing which could give no solid peace to the Conscience But Paul could Glory in his perseverance diligence patience and self-denyal for the Gospel The sense of which made his heart rejoice and by the way the same glorying may be taken up by all the faithful painful Preachers of the Gospel against their opposites who are the Popish Clergy who Glory in their pomp and their great revenues and that they are the Successours of the Apostles and can pretend an external title to this inheritance and sit in their Chair as Pope Alexander the 6th Haec est bona persuasio quia per hanc nos regnamus Now you are to Judge who are they that Glory in Heart or in Appearance They that Glory in their riches or outward possession or they that Glory in their labours sufferings and converting of Souls to God Doct. That then a man hath the full comfort of his sincerity when he hath the approbation of God and of his own Conscience and hath also a Testimony in the Consciences of others All these had Paul 1. The approbation of God For he saith We are made manifest unto God God knew both his actions and his aims for the Lord considereth both Prov. 16.2 Now the Lord knew his labour his patience his travelling up and down to promote the kingdom of his Son as also that he did this out of hope fear and love Pauls main care was to approve himself to God and to be accepted with God 2. He had the Testimony of a good conscience He telleth them so now and told them so before 2 Cor. 1.12 This is Our rejoycing the Testimony of our Conscience that in simplicity and godly sincerity not in fleshly wisdom but by the grace of God we had our conversation in the world but more abundantly to you ward Not by violent or fraudulent means did he seek to promote the Gospel not his self opinions not self ends they had more experience than others for whereas he was maintained by the poorer towns yet with them he laboured with his hands and still preached the Gospel As usually it falleth out often that handy-craft people are more liberal for the support of the Ministry than the Gentry or Nobles upon the account of the Gospel nay though he could speak of seeing Christ by extraordinary dispensation yet he would glory rather in the real and general evidences of grace than in any external priviledge and advantage whatsoever if Paul had never seen Christ yet he had wherein to glory 3. And he had a testimony in their consciences as well as his own I trust also we are made manifest in your consciences He was confident that he had a witness in their Bosoms of his sincere and upright dealing the greatest approbation that we can have from men is to have an approbation in their consciences for conscience is the faculty which is most apt to take Gods part We may easily gain their respect and applause by complying with their humours but that is not lasting that will not do Gods work and the Gospels Our greatest advantage if we be Faithful servants to God will be to have a witness in their consciences Thus did Paul he wanted not opposers at Corinth some questioned his Apostleship some slighted his abilities some saw no such evidence and excellency in his Doctrine what should the poor man do He courted not their affections by arts of insinuation but approved himself to their consciences But how did Paul commend himself to the Corinthians By three means 1. By the evidence of his Doctrine which he managed with such power and Authority that it was manifestly seen by all who had not a mind to lose their Souls and were not prejudiced by their worldly interest that it was not calculated for the Lusts and Interests of men but their Salvation 1 Cor. 4.2 By the manifestation of the truth commending our selves to every mans conscience in the sight of God Paul preached such necessary Truths as if men were not strangely perverted they might see he aimed at their spiritual and eternal benefit 2. By the success of his Doctrine 2 Cor. 3.1 2 3. Do we begin again to commend our selves or need we as some others Epistles of commendation to you or letters of commendation from you Ye are our Epistle written in our hearts known and read of all men for as much as ye are manifestly declared to be the epistle of Christ ministred by us written not with Ink but with the Spirit of the Living God Not in tables of stone but in the fleshly Tables of the heart The conversions which he had wrought among them gave a sufficient Testimony to their consciences that he was not a vagrant self-seeker he had been the Instrument of transcribing the Doctrine of Christ upon their hearts Paul prevailed with many at Corinth and had converted many God himself assured him of this success Acts 18.9 10. Then spake the Lord to Paul in the night by a vision Be not afraid but speak and hold not thy peace For I have much much people in this city 'T was an opulent but a wanton Town but God would be with him and had much People therefore Paul ventured and prevailed 3. By the purity holiness and self-denial which was seen
Christ Jesus Eph. 2.10 It concerns you to ask why am I made To what use and purpose do I serve but to glorify God and admire his Grace and to live answerable to his love and in a thankful obedience to his Precepts and to promote his Kingdom and Interest in this world By Regeneration we have new faculties and dispositions the great effect of grace is to beget a tendency towards God to restore and incline the heart of man to his proper end to know the end distinguisheth a man from a Beast but to choose the end and seek the end distinguisheth one man from another to make Gods glory the chief scope and end of all our lives and actions is the great fruit and effect of grace Naturally we are either ignorant or mindless of our great end and the way that leadeth to it All of us are gone astray like lost Sheep Isa. 53.6 and Psa. 14.2 They are all gone out of the way Or that path which will lead us to the end for which we were created And naturally we spend our time in serving our lusts and are taken up with other business have no heart nor leisure to live unto God and for God but imploy our Souls only to please our Bodies and to serve and please the senses and are slaves to all the Creatures who by original institution were put under mans feet But now Christ died to bring us to God 1 Pet. 3.18 And by his Spirit doth change the heart that we may be to the praise of his glorious grace Eph. 1.13 Not only as passive objects but as active instruments Indeed there is objectively a greater impression of God upon the new Creature than there is upon any thing else which hath passed Gods hand This work sets forth more of his Attributes of his Goodness Wisdom and Power than all things else The very being of the new Creature sets forth more of the praise of God to all beholders though the man himself were silent yet the work would speak for its self But we are not speaking of that now how the new Creature objectively and passively sets forth the praise of God but how as active instruments they should glorify God both in word and deed not only as the praise of his glory is to be manifested in them but as it is to be manifested and intended by them having renewed faculties to inable them how they should live unto God and bring forth fruit unto God Yea besides the renewing of their natures they have the actual influences of his grace And therefore since they have all from God they should use all for him and live to the glory of God whose grace inableth them to do every thing 'T is by the grace of God they are what they are and therefore it is for the glory of God that they do what they do All the fruits of Righteousness wrought in them are by Jesus Christ to the praise and glory of God Phil. 1.11 Gods glory and not any by respect must be the main scope and end of the new Creature Otherwise he perverts the influences of grace and would serve himself of the supply of the Spirit 3. We by the providence of God are disposed in all our relations for this end that we might have some sphear wherein to glorify God Some as Magistrates some as Ministers some as Masters some as Servants so that the glorifying of God concerneth every man in all that he doth in all that relation wherein God hath placed him Every man is sent into the world for some end for no wise Agent worketh at random God hath made nothing in vain but hath assigned to every Creature it s own use and operation To do a thing to no purpose will not agree with the wisdom of a considering man Therefore God who is a God of Judgment hath certainly in every work of his some scope end Therefore every man hath his service imployment if he were made for nothing then hath he nothing to do in the world Surely life and reason was given us for something not meerly to furnish and fill up the number of things in the world as stones and rubbish do nor meerly to grow in stature as life was given to the plants to grow bulky or increase in length and breadth nor meerly to tast sensitive pleasures as that is the happiness of the Beasts to injoy pleasures without remorse God gave man those higher faculties of reason and conscience to manage some profitable work and business for the glory of his Creator and his own eternal happiness And by some honest labour and vocation as Instruments of Gods Providence to serve their Generation Acts 13.26 the world was never made to be a Hive for Drones and idle ones if any man might be allowed to be idle and serve for no use then God would make one rational Creature in vain and one member would be useless in the Body Politick We see in the Body Natural there is no member but hath its function and use whereby it becometh serviceable to the whole All have not the same Office that would make confusion but all have their use either as an Eye or as an Hand or as a Foot or as a Sinew or as a Vein or as an Artery so in humane Society no Member may be useless they must have one function or another wherein to imploy themselves otherwise they are unprofitable burdens of the Earth Every man more or less hath some relation which he is to improve for the glory of God and the good of others Every one hath his Talent which must not be hid in a Napkin he is accountable to God for that state of life wherein God hath set him The Mediator hath his work and he giveth up his account to God John 17.4 I have finished the work thou gavest me to do The Courtier hath his work Neh. 1.11 The Lord shew me favour in the sight of this man for I was the Kings Cupbearer He useth this as an Argument that he had improved his place for God The Minister hath his work 2 Cor. 1.20 For all the promises of God in him are yea and in him Amen to the glory of God by us And Heb. 13.17 Obey them that have the rule over you and submit your selves for they watch for your Souls as they that must give an account The Master and Parent his work and he is to glorify God as a Master and Parent The Parent is to bring up his Children in the nurture and admonition of the Lord Eph. 4.6 The Master hath a Master in Heaven Eph. 6.9 The Servant his work Titus 2.10 'T was well said of Epictetus the Heathen if I were a Nightingal I would sing as a Nightingal or if I were a Lark I would pear as a Lark but now I am a Man I will glorify God as a Man and praise him without ceasing if a poor Man I will glorifie him by my patient
in graces as they incline me to God In Jesus Christ as he bringeth me to him and fits me for him Now these things being so I must rowse up both these more to regard the Glory of God that it may influence and govern their actions Consider these motives 1. God will have his Glory upon you if not from you for he is resolved not to be a loser by the Creation of man For he made man for himself and the wicked for the day of evil Pro. 16.4 And Levit. 10.3 And before all the people I will be glorifyed God will have his Glory that 's certain he will have the Glory of his Justice in the day of wrath and evil If not the Glory of his Grace and Holiness in the day of his patience and mercy Therefore he will be gloryfied by you or upon you Some give him Glory in an active some in a passive way if he have not the Glory due to his Command he will right himself in the course of his providence How sad that will be Judge you For then we shall serve for no other use but to set forth the Glory of his vindictive Justice 2. He taketh notice of it and is well pleased with it when we glorify him here in the World 'T is one of Christs pleas for his Disciples John 17.10 Father I am glorifyed in them He is an Advocate in Heaven for those who are Factors for his Kingdom here upon Earth which is a comfort to all those who sincerely set themselves to promote the Glory of God and the good of the Church The more our endeavours are to Glorify God and Christ the more confident we may be of Christs mediation that he is negotiating our cause in Heaven 3. We shall be called to an account what we have done with our time and talents and interests and opportunities Luk. 19.23 He will require his own with usury what honour he hath by our gifts and graces estate or esteem relations and services how glorifyed as Magistrates Ministers Parents Masters Husbands Wives Children Servants Beasts are liable to no account because they have no reason and Conscience they are ruled by a rod of iron to Glorify God in their kind passively We are left to our own choice therefore we should mind it seriously If you do not ask your selves why you came into the World what will you answer at your appearance before Gods Tribunal Job 31.10 When he shalt rise up what shall I answer him I beseech you consider what you will say when the master returneth and taketh an account of your dispensation you were sent into the World for this business to serve the Lord What will you say when you cannot shift and lye Will this be an answer I spent my time in serving my own lusts I was drowned in Worldly cares never thought of pleasing God or glorifying God As if an Embassadour that is sent abroad to serve his King and Country should only return this account of his negotiation I was busied in Courtships and Cards and Dice and could not mind the Imployment you sent me about Or as if a Factor that is sent to a mart or fair should stay gusling in an Inn or Ale-house and there spend all his money which was to be imployed in traffique Oh what a dreadful account will poor Souls make that have spent their time either in doing nothing or nothing to purpose or that which is worse than nothing that will undo them for ever 4. How comfortable it will be at death when you have minded your business and seriously made it your work to live to God And can say as our Lord John 17.4 Father I have glorifyed thee upon earth I have finished the work thou hast given me to do Oh the comfort of a well spent life to a dying Christian 2 Tim. 4.7 8. I have fought a good fight I have finished my course I have kept the Faith henceforth there is laid up for me a Crown of Righteousness which the Lord the Righteous Judge shall give me at that day and not to me only but unto them also that love his appearing Or as Hezekiah Isa. 38.3 Râ—member Lord I beseech thee how I have walked before thee in truth with a perfect heart I have been careful for matter manner and end to Glorify God by a constant obedience to his Holy will Now on the other side what thoughts will you have of a careless and mispent life when you come to die Many beguile themselves and do not think of the end of their lives till their life comes to be ended And then they howl and make their moan usually when they lye a dying they cry out of this World how it hath deceived them and how little they have fulfilled the ends of their Creation Partly because their Conscience puts off all disguises and Partly because present things are apt to work upon us and when the everlasting estate is at hand the Soul is troubled that it did no more think of it before Oh 't is better to be prepared than to be surprized think of your last end betimes 'T is lamentable to begin to learn to live when we must dye These end their life before they begin to live You are in your health and strength now but we are all hastening a pace into the other World But when God summoneth by sickness and you are immediately to appear before God what have you to say for your selves The Devil will then be busy to tempt and trouble us and all other comforts fail and have spent their allowance and are as unsavory as the white of an egg Will this comfort you that you have sported and gamed away your precious time That you have fared of the best and lived in pomp and honour Ah no but this will be a cordial to your hearts that you have made Conscience of honouring and glorifying God and have been faithful in your place in promoting the Churches good Therefore if hitherto you have been pleasing the flesh idleing and wantonning away your precious time say the time past is more than enough 1 Pet. 4.3 I have long too long walked contrary to my great end been dishonouring God and destroying mine own Soul 't is high time to remember and seek after God 5. Consider what a full reward abideth for those that live unto God and in all things regard his Glory 1 Sam. 2.30 Those that honour me I will honour And John 12.26 If any man serve me him will my Father honour In the issue you will find that self-denyal is the truest self-seeking That those who are contented to be any thing for the Lords Glory need not seek another pay-master God will Glorify you if you Glorify him Gods glorifying is effective and creative ours is but declarative He calleth the things that are not as though they were We do no more than call things to be what they are and far below what they are we declare
is of this Nature and when it is strong and vigorous it will make strong and mighty impressions upon the heart no opposition will extinguish it Waters will quench fire but nothing will quench this love Rom. 8.37 Nay in all those things we are more than conquerors through him that loved us There are two sorts of tryals that ordinarily carry away Souls from Christ the first is from the left hand from crosses these carry away some but not all though the stony ground could not yet the thorny ground could abide the heat of the Sun yet the Second sort of tryals the cares of the World the deceitfulness of riches and voluptuous living which are the Temptations of the right hand will draw away unmortified Souls and choak the Word Pleasures Honours Riches are a more strong and subtile sort of Temptations than the other But yet these are too weak to prevail with that heart which hath a sincere love to Christ planted in it They will not be tempted and inticed away from Christ If a man would give all the substance of his house such a Soul will be faithful to Christ and these offers and treaties are in vain If love be true and powerful 't is not easily ensnared but rejects the allurements of the World and the flesh with an holy disdain and indignation all as dung and dross that would tempt it from Christ Phil. 3.9 And these essays to cool it and divert it and draw it away are to no purpose Well then this warm love to Christ is the hold and bulwark that maintaineth Christs Interest in the Soul The Devil the World and the Flesh batter it and hope to throw it down but they cannot nothing else will serve the turn in Christs room 3. Whence love to Christ cometh to have such a force upon us or which is all one how so forcible a love is wrought in us I answer 1. Partly by the worth of the object And 2. Partly by the manner how it is considered by us and applyed to us 1. From the worth of the object When we consider what Christ is what he hath done for us and what love he hath shewed therein how can we choose but love with such a constraining unconquerable love as to stick at no difficulty and danger for his sake The circumstances which do most affect our hearts are these our Condition and Necessity when he came to shew this love to us we were guilty sinners in a lost and lapsed estate and so altogether hopeless unless some means were used for our recovery kindness to them that are ready to perish doth most affect them Oh how should we love Christ who are as men fetched up from the Gates of Hell under sentence of condemnation when we were in our blood Ezek. 16. Had sold our selves to Satan Isa. 52.3 Cast away the mercies of our Creation and had all come short of the Glory of God Rom. 3.23 When sentenced to death John 3.18 And ready for execution Eph. 2.3 Then did Christ by a wonderful act of love step in to rescue and recover us Not staying till we relented and cryed for mercy but before we were sensible of our misery or regarded any remedy then the Son of God came to die for us 2. The astonishing way in which our deliverance was brought about by the incarnation death shame blood and agonies of the Son of God Who was set up in our natures as a glass and pledge of Gods great love to us 1 John 3.16 Hereby perceive we the love of God because he laid down his life for us We had never known so much of the love of God had it not been for this instance He shewed love to us in Creation in that he gave us a reasonable Nature when he might have made us Toads and Serpents He sheweth love to us in our daily sustentation in that he keepeth us at his expence though we do him so little service and do so often offend him But herein was love that the Son of God himself must hang upon a cross and become a propitiation for our sins We now come to learn by this instance that God is love 1 John 4.8 What was Jesus Christ but love incarnate love born of a Virgin love hanging upon a cross laid in the grave love made sin love made a curse for us 3. The consequent benefits I 'le name three to which all the rest may be reduced 1. Justification of our persons Rom. 5.1 Being justified by faith we have peace with God And Eph. 1.7 In whom we have redemption through his blood the forgiveness of sins And Rom. 5.9 Being justified by his blood we are saved from wrath through him To be at present upon good terms with God and capable of Communion with him and access to him with assurance of welcome and audience To have all acts of hostility cease this is to stop mischief at the fountain head For if God be at peace with us of whom should we be afraid Then to have sin pardoned which is the great ground of our bondage and terror that which blasteth all our comforts and maketh them unsavory to us and is the venom and sting of all our crosses and miseries the great make-bate between God and us Once more to be freed from the fear of Hell and the Wrath of God which is so deservedly terrible to all serious persons that are mindful of their Condition So that we may live in an holy security and peace Oh how should we love the Lord Jesus who hath procured these benefits for us 2. To have our natures sanctified and healed and freed from the stain of sin as well as the guilt of it and to have Gods impress imprinted upon our Souls this is also consequent of the death of Jesus Christ Eph. 5.26 That he might sanctify and cleanse it by the washing of water And Titus 2.14 Who gave himself for us that he might redeem us from all iniquity and purify unto himself a peculiar people zealous of good works So that being delivered from the thraldom of sin which is a great ease to a burdened Soul and fitted for the service of God for Christ came to make a people ready for the Lord to be cleansed from all filthiness of flesh and Spirit and to have a Nature Divine and heavenly Let diseased Souls desire worldly greatness swine take pleasure in the mire and ravenous beasts feed on dung and carrion An inlarged Soul must have those higher blessings and looketh upon holiness not only as a duty but a great priviledge to be made like God and made serviceable to him This is that which indears their hearts to Christ he hath loved us and washed us from our sins in his own blood that we might be Kings and Priests unto God Revel 1.5 3. Eternal Life and Glory 1 John 3.1 2. Behold what manner of love the Father hath shewed us That we should be called the Sons of God It doth
Christ His former Love is really condemned and thereby Christ is disesteemed as if not worthy to be beloved with all the Soul and all the might and all the strength And Partly Because as our love decayeth so doth our work either 't is wholly omitted or else we put off God with a little constrained compulsory service which we had rather leave undone than do our delight in our work is lessened As when the root of a tree perisheth the leaves keep green for a while but within a while they wither and fall off So love which is the root and heart of all other dutys when that decayeth other things decay with it The first works go off with the first love at least are not carryed on with that care and delight and complacency as they should be And Partly Because of the punishment which attendeth it Christ is jealous of his peoples affection and cannot endure that he should not beloved again by those whom he so much loveth and therefore hasteneth to the correction of this distemper and those that allow themselves in it Rev. 2.5 Behold I will come against thee quickly He threatneth to that Church a removal of their candlestick when their zeal of Christianity was abated When a People grow weary oâ— Christ they shall know the worth of him by the want of him So when particular Christians grow weary of God and suffer a coldness and indifferency to creep upon their hearts he cometh by some smart Judgment to awaken them and will make them feel to their bitter cost what it is to despise or neglect a loving Saviour 2 Chron. 12.8 2. 'T is a common evil For 't is an hard matter to keep up the fervency of our love therefore are there so many exhortations even to the best The commended Thessalonians are thus prayed for 2 Thes. 3.5 And the Lord direct your hearts to the love of God And Jude 21. keep your selves in the love of God The best are apt to remit something of their delight in God and their constant study to please him And our watchfulness is mainly to preserve this grace There is so much self-love in us love of our own ease and carnal satisfaction so much love of the World and such a constant working warring principle to draw us off from God and Heavenly things that we cannot sufficiently stand upon our guard and take heed to our selves that we do not quench this heavenly fire that should always burn in our bosoms The generality of Professors have no such care if they do not wholly cast off Religion they are satisfied though their love to God be exceeding cold and as the Hen as long as she hath 1 or 2 of her brood to follow her doth not mind the loss of the rest so they as long as they do a few things for God mind not the loss of many degrees of grace 3. Many that are surprized with it are little sensible of it Because spiritual distempers are not laid to heart till they openly appear in their effects and fruits a man may be much in external dutys and yet his love may be cold the life of his dutys may be decayed though the dutys themselves be not left off as the Pharisees tithed Mint and Cumin and all manner of herbs but passed over Judgment and the love of God Luke 11.42 Some small thing the flesh may spare to God when as yet the heart is in a great measure withdrawn from him There may be a decay in the degree of love when there is no total falling from former acts he may continue his course of outward duty though he doth not act so vigorously from love as he was wont to do he is colder in obedience and his delight in God is not so great as formerly his work is carryed on with more difficulty and regret and 't is more grievous to obey the acts and fruits are fewer though they do not wholly cease are not animated with such a working active love Therefore many times men are so insensible that they throw off all e're they mind their distemper As the Glory of God in Ezekiel removed from the Temple by degrees first from the holy place then to the Altar of burnt offerings then to the outer Court then the City then rested on one of the hills which encompassed the City to see if they would bring him back again So in this case men grow cold towards God God is first cast out of the heart then out of the closet then out of the family then more Indifferent as to publick dutys then sin beginneth to hurry us to practices inconvenient first we sin freely in thought then foully in act and all because we did not observe the first declinings 4. The decay of love is seen in two things The remission of degrees or the intermission of acts 1. The remission of degrees of our love to Christ or to God in Christ. To understand this we must know what is the essential disposition of love 'T is an esteeming valuing and prizing God above all things which is manifested to us by a constant care to please him a fear to offend him a desire to injoy him and a constant delight in him Now when any of these are abated or fail as to any considerable degree your love is a chilling or growing â—old 1. Our constant care to please him They that love God and prize his favour and have a sense of his mercy in Christ deeply Impressed upon their hearts they are always studying how they shall appear thankful for so great a benefit Psa. 116.12 What shall I render to the Lord for all his benefits towards me Therefore their business and work is to please God Col 1 10. Walk worthy of the lord unto all pleasing And Isa. 56.4 That choose the things that please thee and take hold of thy covenant And 1 Thes. 4.1 As you have learned how to walk and how to please God so abound therein more and more A study to please is the true fruit of thankfulness Whilst love is in vigour and strength this disposition beareth sway in the heart But now when 't is a more Indifferent thing whether God be pleased or displeased or not so greatly minded when a man beginneth to please his flesh or men and can dispense with his duty to God and our intention is less sincere not so much to please and honour God as to gratify our selves then love is decayed 2dly The next is like it a fear to offend If you can be content to do any thing and suffer any thing rather than displease God and lose his favour Gods love is dearer than life his displeasure more formidable than death its self Love is strong Gen. 39.9 How can I do this wickedness and sin against God Put when this fear to offend is weakned your love decayeth 3dly A desire to injoy him in Christ. A strong bent and tendency of heart towards God argueth a
strong love When we cannot apprehend our selves happy without him count all things dung and dross Phil. 3.7 8 9. When we desire a sense of his love or our reconciliation by Christ. This vehement desire after Christ cannot endure to want him if we are deeply affected with that want and make hard pursuit after him Psa. 63.8 My Soul followeth hard after thee We desire his grace or sanctifying Spirit are here hungring and thirsting after righteousness and the perpetual vision of him hereafter as our desires abate so there is some abatement of the degree of our love 4ly Delighting in him Or in the Testimonys of his favour more than in worldly thing Psa. 4.6 Thou hast put more gladness into my heart then in the time when their Corn and Wine is increased And Psa. 119.14 I delight in the way of thy Testimonys more than in all riches Accordingly there is an observing of his coming and going his presence or absence we mourn for the one Matth. 9.15 We rejoice in the other when God is favourable and propitious either manifesting his love to us or helping us in our obedience to him 2. Intermission of acts Or effects of love These more sensibly declare the former for the weakness or strength of the decree is seen by the effects when the heart grows cold and listless and loose in our love to God the Soul is not made fruitful by it Now the effects of love do either concern God sin or the dutys of obedience 1. With respect to God love as to the effects of it is often described First by thinking and speaking often of him Psa. 63.6 I remember thee on my Bed and meditate of thee in the night â—atches And Psa. 104.24 My meditation of him shall be sweet The wicked are described to be those that forget God Psa. 9.17 And seldom or never think of his name Psa. 10.3 God is not in all their thoughts 'T is the pleasure of the Soul to set the thoughts on work upon the object of our love Now when our hearts and minds swarm with vain thoughts and idle imaginations and thoughts of God are utter strangers to us if they rush into our minds they are entertained as unwelcome guests you have no delight in them 't is to be feared your love is decayed For surely a man that loveth him will think often upon him and speak reverently of him and be remembring God both in company and alone upon all occasions his main business lieth with God He is still to do his will to seek his glory and to live as in his sight and presence and subsists by the constant supports he receiveth from him 2dly As love Implieth a desire of nearer communion with him so we will be often in his company in duties Frequency and fervency of converse with God in prayer and other holy dutys is an effect of love there cannot a day pass but they will find some errand or occasion to confer with God to implore is help to ask his leave counsel and blessing to praise his name Psa. 119.164 Seven times a day will I praise thee Now when men can pass over whole days and weeks and never give God a visit it argueth little love Jer. 2.32 My people have forgotten me days without number There is little love where there is a constant strangeness Psa. 26 8. I have loved the habitation of thy house and the place where thine honour dwelleth They love Ordinances because there they meet with God and Psa. 63.2 That I may see thee as I have seen thee They cannot let a day pass nor a duty pass God is object and end they seek him and serve him Love is at least cold if not stark dead when God is neglected when we have no mind to dutys or God is neglected in them 2. With respect to sin When the sense of our obligation to Christ is warm upon the heart sin doth not scape so freely love will not endure it to live and act in the heart Grace will teach us to war and strive against it Titus 2.12 Do we thus requite the Lord Or is this thy kindness to thy Friend Sin is more bewailed As she wept much because she loved much Luke 7.47 Now when you wallow in sin without remorse have lost your conscientious tenderness can sin freely in thought and sometimes foully in act spend time vainly have not such a lively hatred of evil Psa. 97.10 let loose the reins to wrath and anger the heart is not watched the tongue is not bridled speeches are idle yea rotten and profane wrath and envy tyrannize over the Soul you are become vain and careless more bold and venturous upon temptations and snares less complaining of sin or groaning under the relicks of corruption surely love decayeth 3. With respect to the dutys of obedience Love where it remaineth in its strength 1. Breedeth self-denyal So that the Impediments of obedience are more easily overcome and so we are the more undaunted notwithstanding dangers as Daniel More unwearied in the work of the Lord Patient under labours difficulties and sufferings Love will be at some expence for the party beloved and will serve God whatever it costs us Nay counts that duty worth nothing that costs nothing 2 Sam. 24.24 Now when every lesser thing is pleaded by way of bar and haesitancy and all seemeth too much and too long and too grievous to be born love is not kept in vigour an unwilling heart is soon turned out of the way and every thing is hard toilsome to it 2dly It maketh us act with sweetness and complacency 1 John 5.3 His commandments are not grievous Acts of love are sweet and pleasing Therefore when you have left the sweetness and complacency of your obedience the fervour of your love is decayed otherwise it would be no burden to you to be Imployed for a good God 3 It puts a life into dutys Rom. 12.12 Not sloathful in business fervent in Spirit serving the Lord. Otherwise the worship of God is performed perfunctorily and in a careless stupid manner sin is confessed without remorse or sense of the wrong done to God Prayer for spiritual blessings without any such ardent desire to obtain them returning thanks without any esteem of the benefits or affection to God in the remembrace of them Singing without any life or affection or delight in God or spiritual melody in our hearts conference of God and Heavenly things either none or very slight and careless hearing without attention Reading without a desire of profit Our whole service like a carcass without a Soul As Faith enliveneth our opinions so doth love our practices And as dry reason is a dead thing to Faith so without love every thing done God-ward is done slightly why do we find more life in our recreations than in our solemn dutys but because our love is decayed 5. Having now found the sin let us consider the causes of it 1. One cause or occasion
rest Evil is best stop'd in the beginning If when first we begun to grow careless we had taken heed it would never have come to that sad issue it doth afterwards an heavy body running downwards gathers strength by running and still moveth faster Look then to your first breaking off from God and remitting your watch and Spiritual fervour 'T is easier to crush the the egg than kill the serpent He that keepeth a house in constant repair prevents the fall and ruin of it When first the evil heart beginneth to draw us off from God and to be hardened through the deceitfulness of sin then we must Heb. 3.12 13. humble our Souls betime that we may stick close to Christ. 2. By way of recovery where there hath been a decay Take the advice of the Holy-Ghost Rev. 2.5 Remember from whence thou art faln and repent and do thy first works 1. A serious consideration of our condition in those words remember from whence thou art faln Recollect and sadly consider what a difference there is between thee and thy self thy self living and acting in the sense and power of the love of God and thy self now under the power of some worldly and fleshly lust Consider what an advantage thou hadst against Temptations of the Devil the World and the Flesh when love was in strengh and how much the case is altered with thee now how feeble and impotant in the resistance of any sin Say as Job Job 29.2 3. Oh that it were as in the months past In the day when God preserved me when his candle shined upon my head Or as the Church Hosea 2.7 It was better with me then than now In our returning we should have such thoughts as these I was wont to spend some time every day with God 't was a delight to me to think of him or speak of him or to him now I have no heart to pray or meditate 'T was the joy of my Soul to wait upon his Ordinances the returns of the Sabbath were well-come unto me But now what a weariness is it Time was when my heart did rise up in arms against sin when a vain thought was a grief to my Soul why is it thus with me now Is sin grown less odious or God less lovely 2. The next advice is repent That is humble your selves before God for your defection 'T is not enough to feel your selves faln many are convinced of their faln and lapsed estate but do not humble and judge themselves for it in Gods presence bewailing their case smiting on the thigh praying for pardon 'T is a great sin to grow weary of God Isa. 43.22 Thou hast not called upon me O Jacob Thou hast been weary of me Oh Israel And Mich. 6.3 Oh my people what have I done unto thee And wherein have I wearied thee Testify against me His honour is concerned in it therefore you must the more feelingly bewail it 3. Do thy first works We must not spend the time in idle complaints Many are sensible that do not repent Many repent i. e. seem to bewail their case but languish in idle complaints for want of love but do not recover this loss by serious endeavours You must not rest till you recover your former seriousness and mindfulness of God 'T is one of the deceits of our hearts to complain of negligence and not redress it The Nazarite who had broken his vow he was to begin all again Numbers 6.12 So you that have broken with God you must do what you did at first conversion let your work be sin-abhorring every day and ingaging your heart anew to God And make no reservation but so give up your selves to the Lord that his interests may prevail in your hearts again above all sinful and vile inclinations or whatever hath been the cause of the withdrawing your hearts from God and the decay of your love to him SERMON XXVI 2 Cor. 5.14 For the love of Christ constraineth us because we thus Iudge that if one dyed for all then were all dead WE come now to the fifth case of Conscience about loving God with all the heart a thing often required in Scripture the original place is Deut. 6.5 And thou shalt love the Lord thy God with all thy heart and all thy Soul and all thy might 'T is repeated by our Lord Matth. 22.37 Thou shalt love the Lord thy God with all thy heart and with all thy Soul and all thy mind But in Mark 10.30 And Luke 10.27 With all thy heart and all thy Soul and all thy mind and all thy strength This sentence was famous 't was one of the four Paragraphs which the Jews were wont to write upon their Phylacteries and fastened to their door posts and read in their houses twice a day Mark here is variety of words sometimes three words are used and sometimes four some go about accurately to distinguish them by the heart interpreting the will by the Soul the appetite and affections by the mind the understanding and by might bodily strength All put together with that intensive particle all imply great love to God Now a doubt ariseth hereupon how this is reconcilable with the defects of Gods Children and the weaknesses of the present state Yea it seemeth to confine our affections that there will be love left for no other things For if God have all the heart and all the Soul and all the mind and all the strength what is there left for Husband Wife Children Christian Friends and other Relations Without which respect humane society cannot be upheld and preserved The doubt may be referred to two heads 1. The irreconcilableness of the rule with present defects 2. The confinement intimated is destructive of our respect to our natural comforts and relations 1. Concerning the first how it is reconcileable with those many partibilities and defects of Gods Children I answer First By distinguishing this sentence may be considered as an exaction of the Law Or as a rule of the Gospel 1. As an exaction of the Law And so it serveth to shew us what duty the perfect Law of God requireth compleat love without the least defect All the heart all the Soul and all the might a grain wanting maketh the whole unacceptable As one condition not observed forfeiteth the whole lease though all the rest be kept That this reference is not to be altogether slighted appeareth by the occasion A Lawyer asked him a Question tempting him saying Master which is the great Commandment of the Law Matth. 22.35 Now Christs aim was to beat down his confidence by proposing the rigour of the Law Luke 10.28 This do and thou shalt live The best course to convince self-justiciaries such as this Lawyer was thereby to rebate their confidence and to shew the necessity of a better righteousness And so 't is of use this way for a double end First To convince us of the necessity of looking after the grace of the Redeemer Secondly To
their obedience to him 1 John 2.5 But who so keepeth his word in him verily is the love of God perfected That is hath produced its consummate effect So 1 John 5.3 This is love to keep his Commandments Love implieth the doing of those things which are most grateful and acceptable to the party beloved and this is the prime if not the only way of demonstrating our love to God which the Scripture so much insisteth upon So Exod. 20.6 That love me and keep my commandments Now for the Reasons Our love to God is not the love of courtesy that passeth between equals but a love of dutiful subjection such as is due from an Inferiour to a Superiour such as is that of Servants to their Master Subjects to their Prince and Governour creatures to their Creator and therefore is not discovered by a fellow like familiarity so much as by obedience Gods love to us is an act of bounty our love to him is an act of duty and therefore he will see that the tryal of this love of gratitude or this returning love be sincere if it produce an uniform and constant obedience or an universal care to please God in all things faith is known by love and love by obedience Gal. 6.15 and Gal. 5.6 4 This obedience which love produceth must be active constant and pleasant 1. Active and laborious Love will not rest in word and profession only or lye lurking in the heart as an idle habit but will break out in sensible proofs and endeavours and keep us hard at work for God Rom. 12.11 Not slothful in business fervent in Spirit serving the Lord. So 't is where there is love but for others every thing is tedious to flesh and blood and where love is cold men cannot overcome a little ease and sloth of the flesh Now how can they know the love of God who will do nothing for him or no great thing for him Till you abound in the work of the Lord love doth not discover its self Love will be working and labouring and ever bringing forth fruit and that is not real and sincere which is not such which will not be at the pains and charge of obedience 2. Constant. For one act or two will not manifest our love to God but a course of holiness John 15.10 If ye keep my commandments ye shall abide in my love even as I have kept the Fathers commandments and abide in his love And love must shew its self as by obedience so by a constant obedience And therefore it requireth some competent space of time before we can be fully assured of the sincerity of it when we find it growing it 's very comfortable and when we have rode out so many Temptations 't is an incouragement still to go on with God 3. It must be pleasant 1. John 5.3 For this is the love of God that we keep his commandments and his commandments are not grievous And Psa. 112.1 Blessed is the man that delighteth greatly in his commandments When we cheerfully practise all that he requireth of us love sweetneth all things 't is Meat and Drink to do his will the thing commanded is excellent but 't is sweeter as commanded by him A man is never throughly converted till he delighteth in God and his service and his heart is overpowered by the sweetness of his love A slavish kind of religiousness when we had rather not do than do our work is no fruit of grace and cannot evidence a sincere love 5. In the course of our obedience God ordereth some special seasons for the discovery of our sincere love to him As Abraham had his tryal so we Heb. 11.17 By faith Abraham when he was tryed offered up Isaac And God tryeth non ut ipse hominem inveniat sed ut homo se inveniat Gen. 22.12 For now I know thou fearest God That is a document a sensible proof of the reality and sincerity of grace as under sore tryals God doth most manifest himself to us upon these occasions when put upon great self-denial we have a sensible occasion to see which we love most 't was a nice case before When faithfulness to Gods interest is dearer to us than our own credit liberty life then is a special sensible occasion to improve the sincerity of our love Such things are pleaded Psa. 44.17 All this is come upon us yet have we not forsaken thee nor dealt falsly in thy covenant Gods choicest comforts are for them that overcome temptations 7 Case of Conscience But how shall we do to get or increase this love to Christ Is there any thing that man can do towards it since love is of God and a fruit of his Spirit Ans. 1. 'T is true that a man in his natural estate cannot by his own power bring his heart to love God Partly Because men naturally are lovers of themselves that is of their carnal selves and so lovers of pleasure more than God 2 Tim. 3.4 So addicted to vain and sensual delights the flesh and World have intercepted their love and delight John 3.6 That which is born of flesh is flesh Will a nature that is carnal resist and overcome the flesh And can men be brought by their own inclination to abhor the sin they dearly love And a worldly mind overcome the World Therefore till grace heal our natures we cannot love God or Christ First the carnal love must be mortifyed Deut. 30.6 The Lord thy God shall circâ—mcise thy heart and the heart of thy seed to love the Lord thy God with all thy heart and all thy Soul that thou mayest live Till God pare away our foreskin and mortify our carnal love and inordinate passions there can be no love to God or Christ raised or inkindled in our hearts And Partly Because men are haters of God Rom. 1.30 Enemies to him as standing in the way of their desires and keeping them by his laws from things which they affect as forbidden fruit Col. 1.21 And you that were sometimes alienated and enemies in your minds by evil works And Rom. 8.7 Because the carnal mind is enmity to God for it is not subject to the law of God neither indeed can be And Jam. 4.4 Know ye not that the friendship of the World is enmity with God Whosoever therefore will be a friend of the World is the enemy of God There is a mixture of love palpable and evident by nature and though men might be imagined to have some kind of love to God as a Creator and Preserver and Benefactor yet they hate him as a Law-giver and a Judge Therefore till this enmity be broken there is no hope of bringing the heart to love God 2. Since God worketh it it must be in the first place begged of him As the Apostle prayeth for others so do you for your selves Eph. 3.17 18. That ye being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and
to sin live any longer therein 'T is an argument not so much ab impossibili as ab incongruo And ye are dead therefore mortify your members that are upon earth Col. 3.3 5. If dead already why should they mortify Dead that is bound to be dead So a sinner when he giveth up himself to God doth honestly resolve and firmly bind himself to subdue corruption root and branch and to depart from all known sin 2. When the work is begun corruption is wounded to the very heart And the dominion and reign of sin being shaken off Rom. 6.14 Sin shall not have dominion over you for ye are not under the Law but under grace Sin is dead where it doth not extinguish the life of grace but the life of grace doth more and more extinguish sin there its dominion is taken away though its life be prolonged for a season 3. The work is carryed on by degrees and the strength of sin is weakened by the power of grace though not totally subdued Gal. 5.17 Ye cannot do the things ye would They are not so active in sin nor delighted in it sin dyeth when the love of it dyeth and the pleasure of it is gone Now the love of sin is weakened in their hearts they hate it though sometimes they fall into it Rom. 7.15 What I hate that do I 't is inabling a Christian to dye to sin and the World every day 4. Christ hath undertaken to subdue it wholly in them and at length the Soul shall be without spot blemish or wrinckle Eph. 5.27 We and corruption dye together when Christ removeth the vail of the flesh and taketh home the Soul to Heaven 't is without spot the glorifyed saints have not one fleshly thought or carnal motion but are wholly swallowed up in the love of God Therefore let Christ alone with his work he will not cease till sin be wholly abolished The foolish builder begun but was not able to make an end it cannot be said so of our redeemer he that hath begun a good work will perfect it Phil. 1 6. and 1 Thes. 5.23 24. The very God of peace sanctify you wholly I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. When we come â—o Heaven we shall not complain of hard hearts or carnal affections or unruly desires as Naomi said to Ruth Sit still my Daughter the man will not rest till he have finished This thing Gods work now is but half done continue with patience in well doing and in time it will come to perfection Christ will not cease till all be done 4. What use the death of Christ hath to this effect to make us die unto sin and the World 1. This was Christs end He died not only to expiate the guilt of sin but also to take away its strength and power 1 John 3.8 That the interest of the Devil may be destroyed in us and the interest of God set up with more glory and triumph Now shall we make void the end of Christs death and go about to frustrate his intention which was to oppose weaken and resist sin shall we cherish that which he came to destroy God forbid There are some that abuse the death and merits of Christ for a quite contrary end than he intended namely to feed lusts not to suppress them Christ dyed to sinners they say and they resolve to be sinners still these crucify Christ afresh Heb. 6.6 They are not crucified with him that was his end Nothing maketh the Devil such a triumph as when he supposeth God is beaten with his own Weapon and that which should prove the destruction of sin proveth the great promotion of it and the great hindrance of Christ and the Gospel when poison is conveyed by this perfume The Apostle never mentioneth this abuse of grace without abhorence Rom. 6.1 Shall we continue in sin that grace may abound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Rom. 6.15 Shall we sin because we are not under the Law but under grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Gal. 2.17 Shall I make Christ the Minister of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absit a vobis haec cogitatio Calvin Christians should abhominate the thought of it as blasphemy and absurd But again others reflect upon Christs death only for the comfort of it that is but half the end you should prize the vertue as well as the comfort Paul desired not his righteousness only but his power Phil. 3.9 10. Lusts trouble us as much as guilty fears This being Christs end we should comply with it Paul gloried in the cross as by it crucifyed to the World Gal. 6.14 2. By way of representation the death and agonies of Christ do set forth the heinousness and hatefulness of sin 'T is the best Glass to discover it to us in its own colours it smileth upon the Soul with a pleasing aspect but if you would know the right complection of it go to Golgotha and as you like the agonies of the Garden and the sorrows of his cross so you may continue your dalliance with sin and indulgence to carnal pleasures 'T is a sport to us to do evil but it was no sport to Christ to suffer for it it made his Soul heavy unto death Never believe the inticing blandishments whereby it would inveigle you think of the drops of blood the tears and fears and strong cries of Jesus Christ the rending of the rocks the darkening of the Sun the frowns of an angry God Christs desertion the burden he felt when he bore our sins Christ was the Son of God knew his sufferings short and a prospect of the glory which was to ensue had no inherent guilt knew not what it was to commit sin He knew no sin 2 Cor. 4.21 Though he knew what it was to suffer for sin Cast in the dear affection that was between God and Christ and it will make you tremble to consider what he endured it pleased the Father to bruise him Oh know what an evil bitter thing it is what it will bring upon you if you allow it 3 It worketh on love It should make sin hateful to consider what it did to Christ our dearest Lord and Redeemer surely we should not think it fit to go on in that course which brought such sufferings upon Christ. By his love manifested in his sufferings he hath powerfully constrained us not to take pleasure in what put him to such pain and grief We gush at the sight of one that hath murthered a friend of ours When the Prophet saw Hazael he wept and said thou art the murtherer We hate the Jews and detest the memory of Judas the worst enemy is in our own bosoms 't is sin hath slain the Lord of Glory the Jews were the Instruments but sin was the meritorious cause In this sense we made him serve with our fins Isa. 43.24 4. By way of merit Christ shed his blood not
rejoycing in their good as our own mourning for their evil as our own such a Justice as groweth out of love Rom. 13 8. Owe no man any thing but to love one another for he that loveth another hath fulfilled the Law But to our fellow Saints and everlasting companions a Christ-like love 2 Pet. 1.7 Add to Godliness brotherly kindness and to brotherly kindness charity Another man in his special relations Philem. 11. Which in times past was unprofitable but now profiâ—able to thee and me That 's the sphere of our activity In the government of himself he doth exercise a greater command over his passions and affections Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof Alloweth no bosom sin Psa. 18.23 I was upright before thee and kept my self from mine iniquity And still a constant carefulness to please God Heb. 13.18 For we trust we have a good conscience in all things willing to live honestly 2. If so there will be a solemn dedication of our selves to God Rom. 6.13 But yield your selves to God as those that are alive from the dead The reason is because the great effect of grace is a tendency towards God and that tendency produceth a setting apart of our selves for Gods use and service and the reality of this is seen in using our selves for God 3. Where there is life there will be vital operations For life is active and stirring it cannot be hidden but will bewray its self in all that we do though not at all times in a like measure our prayers will be the prayers of a living man our conferences and discourses such as come from those that have life in them our whole Service of God such as hath warmth and zeal in it Jam. 5 16. The fervent effectual prayer of a righteous man And Rom. 12.11 Not sloathful in business fervent in Spirit serving the Lord. Our addresses to God such as become feeling of wants an appetite after and favour of Spiritual things And if Christians do not feel this life for sometimes 't is weak and obstructed they cannot be satisfied nor rest in this frame when dull of hearing or Cold in prayer they rowse up and stir up themselves Isa. 64.7 There is none that calleth upon thy name that stirreth up himself to take hold of thee What is wanting in fervour is made up in sense and feeling and bemoaning their condition so that the heart is alive because 't is sensible of its deadness living though not lively but the chief note is a sincere desire to please honour and glorify God and that by vertue of Christs Resurrection Christians obtain the grace of a new life SERMON XXXI 2 Cor. 5.16 Wherefore henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth we know him no more THere were false Apostles at Corinth who gloryed much in outward things not only Birth Wealth Abilities of Speech but such outward things as had a nearer connection with and respect to Religion as their acquaintance with Christ that they had known him in the flesh and owned him when yet alive And therefore are supposed to be intended in that expression I am of Christ 1 Cor. 1.12 As others received the Doctrine of Life from Peter Paul Apollos they immediately from Christ himself Now this boasting these Corinthian Doctors used as to keep up their own fame among the people so to lessen and weaken the credit of Pauls Apostleship for this objection lay against him that he had not as other disciples conversed with our Lord Jesus Christ on earth Now Paul that he might give the Corinthians occasion to Glory in his behalf and furnish them with an answer that gloried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 12. in external priviledges though they knew in their Consciences they had little reason so to do He had more valuable things to boast of namely That he was much in Spirit much in labours much in afflictions for the honour of the Gospel and to all which he was carryed out by the hopes of Eternal Life the terrour of the Lord at the day of Judgment and the Love of Christ constraining him This was the threefold cord Hope of Reward Fear of Punishment and the Love of Christ And these were more valuable considerations whereupon to esteem of any one than external priviledges could be In their outward priviledges he could vie with them For though he was none of Christs followers here upon earth yet he was equal to them by seeing and having been spoken to by Christ out of Heaven 1 Cor. 9.1 Am not I an Apostle have not I seen Jesus Christ the Lord But Paul did not seek his esteem meerly for his vision of Christ and that extasie which befell him at his first conversion but for the faithful discharge of his work upon the ground aforementioned that he would not glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as those others did Mortified Christians or those that have seriously given up themselves to the Lords use should more mind that and esteem themselves and others for true and real worth rather than such an external previledge Wherefore know we no man after the flesh c. In the Words we have 1. A general conclusion inferred against the boasting of the Corinthian Doctors Henceforth we know no man after the flesh We own no carnal respect to any man living and do not value any by outward acquaintance with Christ but according to the Spiritual power that is in him and taught by him 2. The conclusion restrained unto the instance of Christ Yea though we have known Christ after the flesh Where there is 1. A supposition Though we have known Christ after the flesh 2. An assertion Yet henceforth know we him no more That is as a friend conversing with us upon earth in an outward way but as a King and Law-giver of the Church that is ascended up to Heaven there to govern the Church by his Spirit and Laws Offering and designing to us Eternal life upon our obedience fidelity to him Well then to know Christ after the flesh is not forbidden with intent to deny his Humanity or to exclude the comfort thence resulting So we must still know him after the flesh his Humane Nature is the ground of our comfort But that we should not esteem and judge of persons by their outward conversing with him but their Loyalty and Obedience to him This I think to be the most proper meaning of the words Though some with probability carry them another way thus Henceforth know we no man after the flesh that is we do not value men for their Wealth Honour Nobility and though we have known Christ after the flesh alluding to his esteem when a Pharisee according to the humour of that sect he looked for a pompous Messiah but now owned him as a glorified Saviour sitting at the right hand of God in the
united to Christ partake of his Divine Spirit who doth sanctify the Souls of his people and doth mortify and master the strongest corruptions and raise them to those inclinations and affections to which nature is an utter stranger Th Impressions left upon the Soul by the Spirit may be seen in the three Theological graces which constitute the new Creature mentioned 1 Cor. 13.13 But now abideth Faith Hope and Charity And 1 Thes. 5.8 Putting on the brest-plate of Faith and love and for an helmet the Hope of Salvation And elsewhere Faith Love and Hope Now the operations of all these graces imply a new and strange nature put into us 1. Faith which convinceth us of things unseen and to live in the delightful fore-thought of a World to come 2 Cor. 4.16.17 18. For this cause we faint not but though our outward man perish yet the inward man is renewed day by day For our light afflictions which are but for a moment work for us a far more exceeding and eternal weight of Glory While we look not to the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Now will there not be a manifest difference between a man that is governed by sense and one guided and influenced by Faith Certainly more than there is in a man that delighteth in ordering the affairs of Common-Wealths and a child that delighteth in moulding clay-pies So for Love A Child of God is so affected with the goodness that is in God and the goodness that floweth from God in the wonders of his Love by Christ and the goodness we hope for when all the promises are fulfilled that all their delights desires and endeavours are after God Not to be great in the World but to injoy God Psal. 73.25 Whom have I in Heaven but thee And there is none upon earth I desire besides thee And therefore can easily overcome fleshly and Worldly Lusts and such inclinations as the rest of the World are mastered with Well then a Christian ingrafted into Christ loseth all property in himself and is freed from self-love and that carnal vanity to which it is addicted Then for hope the strong and constant hope of a glorious estate in the other World will make us deny the flesh go through all sufferings and difficulties to attain it Acts 26.6 7. And now I stand and am judged for the hope of the promise made of God unto our Fathers unto which promise our twelve tribes instantly serving God day and night hope to come And so by consequence a man acteth like another kind of Creature then the rest of men are or than he himself was before 2. The state of the Gospel calleth for it For it is a change of every thing from what it was before all things are new in the Kingdom of Christ and therefore we should be new Creatures also In the Gospel there is a new Adam which is Jesus Christ a New Covenant a new Paradise not that where Adam injoyed God among the Beasts but where the Blessed injoy God among the Angels a new Ministry new Ordinances and therefore we also should be new creatures and serve God not in the oldness of the letter but the newness of the Spirit Rom. 7.6 We are both obliged and fitted by this new state since we have a new Lord a new Law all is new there must be also a new creation for as the general state of the Church is renewed by Christ so every particular believer ought to participate of this new estate 3. The third Argument shall be taken from the necessity of the new creation 1. In order to our present Communion with God the new creature is necessary to converse with an holy and invisible God earnestly frequently reverently and delightfully For the effects of the new creature are life and likeness Those that do not live the life of God are estranged from him Eph. 4.18 Adam was alone though compassed about with multitude of Creatures Beasts and Plants there was none to converse with him because they did not live his life Trees cannot converse with Beasts nor Beasts with Men nor Men with God till they have some what of the same nature and life sense fits the Plants reason the Beasts so grace fits Men. So for likeness conformity is the ground of Communion Amos 3.3 How can two walk together except they are agreed Our old course made the breach between God and us Isa. 59.2 But your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear And our new life and likeness qualifieth for Communion with him 1 John 1.6 7. If we say we have fellowship with him and walk in darkness we lye and do not the truth but if we walk in the light as he is in the light we have fellowship one with another An holy creature may sweetly come and converse with an holy God 2. In order to our service and obedience to God Man is unfit for Gods use till he be new moulded and framed again Observe two places Eph. 2.10 We are his workmanship in Christ Jesus created unto good works Every creature hath faculties sutable to those operations which belong to that creature So man must be new created and new formed that he may be prepared fitted and made ready for the Lord. You cannot expect new operations till there be a new life The other place is 2 Tim. 2.21 If a man purge himself from these he shall be a Vessel of honour sanctified and meet for the Masters use and prepared unto every good work There is a mass of corruption which remaineth as a clog upon us which maketh us averse and indisposed for the work of God and the Soul must be purged from these lusts and inclinations to the vanities of the World before 't is meet prepared and made ready for the acts of holiness Here must be our first care to get the heart renewed many are troubled about this or that duty or particular branches of the Spiritual life First get life its self for there must be principles before there can be operations and in vain do we expect strengthning grace before we have received renewing grace This is like little Children who attempt to run before they can go Many complain of this and that corruption but they do not groan under the burden of a corrupt nature as suppose wandring thoughts in prayer when at the same time the heart is habitually averse and estranged from God as if a man should complain of an aking tooth when a mortal disease hath seized upon his vitals of a cut finger when at the same time he is wounded at the heart of deadness in duty and want of quickening grace when they want converting grace as if we would have the Spirit blow to a dead coal complain of infirmities and incident
is different Others walk according to the course of this World or their own lusts Rom. 12.2 And be not conformed to this World but be ye transformed by the renewing of your minds Thirdly A new design and end Are taken off from carnal and earthly things to Spiritual and Heavenly things to seek after God and their own Salvation the renewed being called to the Hope of Eternal Life look after God and Heaven to serve please and Glorify God SERMON XXXIII 2 Cor. 5.18 And all things are of God who hath reconciled us to himself by Iesus Christ and hath given to us the ministry of reconciliation IN this verse the Doctrine of the new creature is further prosecuted with respect to the Apostles scope which is to assert his fidelity in the Ministry For here are three things laid down 1. The efficient cause of all is God 2. The meritorious cause is Jesus Christ. 3. The instrumental cause is the Word 1. The original Author of all Gospel grace And all things are of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these things He doth not speak of universal creation but of the peculiar grace of Regeneration 'T is God that maketh all things new in the Church and formeth his people after his own Image 2. The meritorious cause how cometh God to be so kind to us We were his enemies The Apostle telleth us here as elsewhere he hath reconciled us to himself by Jesus Christ Rom. 5.10 When we were enemies we were reconciled by the death of his Son So that we have the new creature by vertue of our reconciliation with God as pacified in Christ towards the Elect when our case was desperate there was no other way to recover us 3. The Instrumental cause or means of application is the ministry of reconciliation which was given to the Apostles and other preachers of the Gospel God is the Author of Grace and Christ is the means to bring us and God together and the Ministers have an office power and commission to bring us and Christ together And so Paul had a double obligation to constancy and fidelity in his office his personal reconciliation which was common to him with other Christians and a ministerial delegation and trust to reconcile others to Christ. Two points will be discoursed in this verse 1. That God is the original Author of the new Creature and all things which belong thereunto 2. That he is the Author of the new Creature as reconciled to us by Christ. Let me insist upon the first point and prove to you that Renovation is the proper work of God and the sole effect of his Spirit That will appear 1. From the state of the person who is to be reconciled and renewed the object of this renovation is a sinner lying in a state of defection from God and under a loss of original Righteousness averse from God yea an enemy to him prone to all evil weak yea dead to all Spiritual good and how can such an one renew and convert himself to God 'T is true man hath some reason left and may have some confused notions and general apprehensions of things good evil pleasing and displeasing to God But the very apprehensions are maimed and imperfect and they often call good evil and evil good and put light for darkness and darkness for light Isa. 5.10 However to choose the one and leave the other that is not in their power They may have loose desires of Spiritual favours especially as apprehended under the quality of a natural good or as separate from the means Numbers 23.10 Oh that I may die the death of the Righteous They may long for the death of the Righteous though loth to live their life That excellency which they discover in Spiritual things is apprehended in a natural way John 6.36 And they said unto him Lord evermore give us this bread But these desires are neither truly Spiritual nor serious nor constant nor laborious So that to apprehend or seek after Spiritual things in a Spiritual manner is above their reach and power Neither if we consider what man is in his natural estate this work must needs come of God Man is blind in his mind perverse in his will rebellious in his affections what sound part is there in us left to mend the rest Will a nature that is carnal resist and overcome flesh No our Lord telleth you John 3.6 That which is born of flesh is flesh and his Apostle Rom. 8.5 They that are after the flesh do mind the things of the flesh Can a man by his own meer strength be brought to abhor what he dearly loveth And he that drinketh in iniquity like water Job 15.16 of his own accord be brought to loath sin and expel and drive it from him On the otherside will he be ever brought to love what he abhorreth Rom. 8 7. Because the carnal mind is emnity to God and is not subject to the Law neither indeed can be There is enmity in an unrenewed heart till grace remove it Can we that are worldly wholly led by sense look for all our happiness in an unseen World till we receive another Spirit The Scripture will tell you no 1 Cor. 2.14 But the natural man receiveth not the things of the Spirit And 2 Pet. 1.9 He that lacketh these things viz. saith and other graces is blind and cannot see afar off What man of his own accord will deny present things and lay up his hopes in Heaven Let that rare Phenix be once produced and then we may think of changing our opinion and lay aside the Doctrine of Supernatural grace Can a stony heart of its self become tender Ezek. 36.26 Or a dead heart quicken its self Eph. 2.5 Then there were no need of putting our selves to the pains and trouble of seeking all from above and waiting upon God with such seriousness and care 2. From the nature of this work 'T is called a new Creation in the 17th verse and Eph. 2.10 And elsewhere Now Creation is a work of omnipotency and proper to God There is a twofold Creation In the begining God made some things out of nothing and some things ex inhabili materia out of foregoing matter but such as was wholly unfit and indisposed for those things which were made of it As when God made Adam out of the dust of the ground and Eve out of the rib of man Now take the notion in the former and latter sense and you will see that God only can create If in the former sense something and nothing have an infinite distance and he only that caleth the things that are not as though they were can only raise the one out of the other he indeed can speak light out of darkness 2 Cor. 4 6. Life out of death something out of nothing 2 Pet. 1.3 By the divine power all things are given to us which are necessary to life and Godliness He challengeth this work as his own as
take to bring about this peace how else should he give his consent or seek after the benefit in such a solemn and humble manner as is necessary And how else can we be sensible of our obligation and be thankful and live in the sense of so great a love John 4.10 If thou knewest the gift c. 2. As God will not do us good without our knowledge so not against our will and consent and force us to be reconciled and saved whether we will or no Man is a reasonable Creature a free Agent and God governeth all his Creatures according to their receptivity With necessary Agents he worketh necessarily with free Agents freely a will is required on our parts Revel 22.17 Whosoever will And Psa. 110.3 His people shall be a willing people in the day of his power Their hearts are effectually inclined to accept of what God offereth All that receive the faith of Christ receive it most willingly and forsake all to follow him Acts 2.41 They gladly received his Word then was that prophesy in part verified 3. God will not work this will and consent by an imposing force but by perswasion because he will draw us with the cords of a man Hosea 4.14 That is in such a way and upon such terms as are proper and fitting for men God dealeth with beasts by a strong hand of absolute power but with man in the way of counsel intreaties and perswasions as he acted the tongue of Balaams Ass to strike the sound of those words in the Air not infusing discourse and reason Therefore 't is said Numbers 22.28 He opened the mouth of the Ass But when he dealeth with man he is said to open the heart Acts 16.14 As inwardly by a secret power so outwardly by the Word so offered that they attended That 's a rational way of proceeding so to mind as to choose so to choose as to pursue Man is drawn to God in a way suitable to his nature 4. To gain this consent the word is a most accommodate instrument I prove it by two Arguments 1. From the way of Gods working Physically morally powerfully sapientially The physical operation is by the infusion of life the moral operation is by Reason and Argument Both these ways are necessary in a condescension to our capacities fortiter pro te Domine suaviter pro me God worketh strongly like himseâ—f and sweetly that he may attemper his work to our natures and suit the key to the wards of the lock Both these ways are often spoken of in Scripture John 6.44 45. No man can come unto me except the father draw him as it is written in the Prophets they shall all be taught of God They are taught and drawn so taught that they are also drawn and inclined and so drawn as also taught As it becometh God to deal with men Therefore sometimes God is said to create in us a new heart making it a work of power Psa. 51.10 And we are his workman-ship created to good works Eph. 2.10 Sometimes to perswade and allure Hosea 2.15 I will allure her into the wilderness and speak comfortably unto her Gen. 9.27 The Lord shall perswade Japhet By fair and kind intreaties draw them to a likeing of his ways The Soul of man is determined to God by an Object without and a Quality within The Object is propounded by all its Qualifications that the understanding may be informed and convinced and the will and affections perswaded in a potent and high way of reasoning but this is not enough to determine mans heart without an internal Quality or Grace infused which is his physical work upon the Soul There is not only a propounding of Reason and Arguments but a powerful inclination of the Heart and so we are by strong hand plucked out of the snares of death Both are necessary the power without the word or perswasion would be a bruitish force and so offer violence to our faculties Now God doth not oppress the liberty of the Creature but preserve the nature and interest of his workmanship On the other side the perswasion offers of a blessed estate without power will not work for if the Word of God cometh to us in word only but not in power the Creature remaineth as it was dead and stupid 2. If we consider the Impediments on mans part The word is suited as a proper cure for the diseases of mens Souls Now these are Ignorance slightness and Impotency 1. Ignorance is the first disease set forth by the notions of Darkness and Blindness Eph. 5.8 2 Pet. 1.9 We are so to spiritual and heavenly things Though men have the natural power of understanding yet no spiritual discerning so as to be affected with or transformed by what they know 1 Cor. 2.14 no saving knowledge of the things which pertain to the Kingdom of God or their everlasting happiness This is the great disease of Humane Nature worse than bodily blindness because they are not sensible of it Rev. 3.17 Thou thoughtest that thou wast rich and increased with goods and knowest not that thou art wretched and miserable and poor and blind and naked Because they seek not fit Guides to lead them 2. Slightiness They will not mind these things nor exercise their thoughts about them Matth. 22.5 And they made light of it would not let it enter into their care and thoughts Heb. 2.3 How shall we escape if we neglect so great Salvation Non-attendency is the great bane of mens Souls 't is a long time to bring them to ask What shall I do to be saved 3. Impotency and weakness which lieth in the wilfulness and hardness of their hearts our non posse is non velle Psal. 58.4 5. They are like the deaf Adder which stoppeth her Ear and will not hearken to the Voice of the Charmer charm he never so wisely And Matth. 23.37 How often would I have gathered thy Children together as an Hen gathereth her Chickens under her wings but ye would not And Luke 19.14 We will not have this Man to rule over us John 5.40 They will not come unto me that they may have life Psal. 81.11 Israel would have none of me Prov. 1.29 But they hated Knowledge and did not choose the Fear of the Lord. You cannot because you will not the will and affections being engaged to other things You have the grant and offer of Mercy from God but you have not an heart to make a right Choice If you could say I am willing but cannot that were another matter but I cannot apply my self to seek Reconciliation with God by Christ is in true Interpretation I will not because your blinded Minds and sensual Inclinations have misled and perverted your will your obstinate and carnal wilfulness is your true impotency Now what proper cure is there for all these evils but the Word of God Teaching is the proper means to cure Ignorance for men have a natural understanding Warning us of our danger
of my hand 2 Thess. 1.9 Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Rom. 9.22 What if God willing to shew his wrath and to make his power known We cannot conceive what God is able to do in punishing Sinners but the event declares it Vse 1. Information 1. That Believers need to consider the Fruit of Sin that thereby they may be moved to fears of God and more careful avoiding of sin They are not to think of it in a slavish tormenting way as if God desired the Creatures misery no they are warned of it that they may escape it though Love must be the chief Spring and Principle of our Obedience yet Fear hath its use the Threatnings declare the Holiness of God as well as his Promises and we need to know his hatred to Sin as well as his love to Righteousness to breed an awe in us 2. It sheweth the folly of them that betwitch themselves into a groundless hope of impunity in their sinful courses Deut. 29.19 And it come to pass when he heareth the words of this Curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of my heart to add drunkenness to thirst They take from God the honour of his Holiness Justice and Truth Gods glory is advanced in the World by Acts of Justice as well as Acts of Mercy and besides they open a gap to all impiety 3. That all sins are in their own nature mortal for the wages of sin is death In comparison some sins are greater than others and so more deserving punishment but simply and considered by themselves all are mortal if not in the issue and event yet in their own nature God pardoneth the Penitent their sins are not deadly in the event but they deserve damnation in their own nature There are sins of infirmity and wilful sins but nothing should be light and small to us that is committed against the great God Some are lighter some are heavier but all are in their nature damnable they are a breach of the Law of the eternal God Though the Gospel reacheth out mercy to penitents offering to them pardon of sins and eternal Life yet all deserve damnation and were it not for Christ and the new Covenant we should not be a moment out of Hell Vse 2. Direction 1. To the Impenitent that yet go on in their sins O repent of it speedily and cast out sin as we do fire out of our bosoms and sleep not in the bonds of iniquity Your damnation sleepeth not 1 Pet. 2.3 You are invited earnestly Ezek. 18.30 Why will ye dye O house of Israel O then pass from death to life if you refâ—â—e this Call you do in effect love death Prov. 8.36 He that sinneth against me wrongeth his own soul all they that hate me love death By refusing Christ and nourishing sin you nourish a Serpent in your bosoms and embrace the flames of Hell-fire therefore betimes seek a Pardon 2. To the penitent Believers three things I have to press upon them First Consider what cause we have to admire and magnifie the riches of Gods Mercy in our Redemption by Christ by whom sin is taken away and the consequent of it eternal death and who also hath taken the punishment of it upon himself Isa. 53.4 5. Surely he hath born our griefs and carried our sorrows yet we did esteem him stricken smitten of God and afflicted But he was wounded for our transgressions he was bruised for our sins the chastisement of our peace was upon him and by his stripes are we healed Secondly Never return to this slavery again for you see what a dangerous thing sin is when you indulge sin you lay hold on death it self therefore fly from it as from the gates of Hell and from all means instruments occasions and opportunities that lead to it and when Satan sheweth you the bait remember the hook and counterbalance the pleasures of sin to which we are vehemently addicted with eternal pains which are the fruit of it Now shall we run so great an hazard for poor vain and momentany delights It is sweet to a carnal heart to please the flesh but it will cost dear Now shall we sell the birthright for one morsel of meat Heb. 12.15 and hazard the loss of the Love of God for trifles Thirdly Take heed of small sins they are breaches of the eternal Law of God They that do not make great account of small sins will make but small account of the greatest for he that is not faithful in a little will be unfaithful in much There are many forcible Arguments to deter us from small sins partly because it is more difficult to avoid them they do not come with such frightning awakening assaults as the greater do partly because being neglected they taint the heart insensibly and men look not after their cure partly because they do prepare and dispose to greater offences as the little sticks set the great ones on fire partly because with their multitude and power they do as much hurt the Soul as great sins with their weight minuta sunt sed multa sunt lastly because they are in their own nature mortal Therefore dash Babylons Brats against the stones In short small sins are the Mother of great sins and the Grandmother of great punishments Lots Wife was turned into a Pillar of Salt the Angels were cast out of Heaven Adam thrust out of Paradise Second Branch But the gift of God is eternal life through Jesus Christ our Lord. Doctrine That eternal Life is Gods free and gracious Gift to the Sanctified What eternal Life is we shewed before it is the full fruition of eternal Joys without any possibility of losing them Here is 1. The Donor God 2. The meritorious and procuring Cause Jesus Christ our Lord. 3. The Parties qualified Those that have their fruit to Holiness 1. On Gods part a Gift not a Debt as Wages is to the Servant or Souldier but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious Gift Though we should serve God a thousand years we cannot merit to be one half day in Heaven there it is a Gift to those who do most exactly persevere in Holiness the best have no other Claim but the Mercy of the Donor 1. It is the freest Gift 2. It is the richest Gift 1. It is the freest Gift God payeth more than is our due To punish men beyond their desert is injustice but to reward men beyond their deserts is not contrary to Justice for it is an Act of Mercy First It is greater than any merit of ours because it is the eternal injoyment of the ever blessed God and so far beyond any thing that we can do Finite things carry no proportion to an infinite reward Secondly Our works are many ways imperfect and so we may expect punishment rather than reward Mercy is our best Plea when we
come to consider the Case between God and our Consciences Jude 21. Looking for the mercy of our Lord Jesus Christ unto eternal life 2. It is the richest Gift What can God give us more than himself 2. On Christs part it is a Purchace We have it upon the account of his Merit and Intercession and it is conveyed to us by his free Promise 1. Upon the account of his Merit and Intercession we have both the preparations and the Gift it sâ—lf Justification which is the foundation of it Rom. 5.18 By the righteousness of one the free gift came upon all men unto justification of life Sanctification is the beginning and introduction into it Tit. 3.5 Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost The first we have by the Merit of his Death and Obedience Rom. 3.24 Being justified freely by his grace through the redemption that is in Christ Jesus The second is wrought in us freely by his Spirit eternal Life it self Heb. 9.15 That they which are called might receive the promise of eternal inheritance 2. It is conveyed by his Promise 1 Joh. 2.25 And this is the promise which he hath promised us even eternal life 3. The Parties qualified Those that are sanctified The freedom of this Gift doth not exclude Qualifications Holy men have a just Title to eternal Life but they do not deserve it none but the holy have it but there is no intrinsick worth in what we do to deserve it no such meritorious influence as may alter the freeness of it Vse 1. With Faith in Christ you must joyn Holiness What will encourage us to live an holy Life if this will not Through many hindrances by the way from the Devil the World and the Flesh yet thus we tend to eternal Life Vse 2. Acknowledge the freeness of it It is most worthy of God though we are every way unworthy of it it is the effect not of our Holiness but the Lords Grace none obtain it without Holiness yet not for Holiness Vse 3. To shew us how happy the Children of God are 1. Happy in the Lord whom they serve God and Jesus Christ. 2. Happy in the reward of their Service Eternal Life 3. Happy in the manner of their Reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be considered in three instances 1. Their destination thereunto by Election Luke 12.32 Fear not little flock it is your Fathers good pleasure to give you the Kingdom 2. In our Conversion Regeneration or effectual Vocation the beginning of eternal Life 3. In our Coronation when the full possession of eternal Life is given to us All these are the free Gift of God in Jesus Christ not procured or merited by any special Acts depending on mass free Will A TABLE Of the Principal Matters contained in the Sermons on Romans 6. A. ABstain it is not enough that we abstain from evil but we must do good pag. 72 Access to God the fruit of Holiness 145 What hinders it ibid. Activity in the ways of Righteousness and the ways of sin resemblance between them in our 1 Solitude 2 Industry 3 Promptness 4 Resolution 5 Progress 128 129 Reasons why it should be so 129 Acts our Acts depend on Christ 25 Amiableness of a life spent in Gods service 143 Antinomian Doctrines consuted 7 Appearance of evil to be avoided 100 Appetite sensual sin proceeds from the inordinacy of it 62 Armor Christian the parts of it described 103 B. BAptism sealeth the new Covenant to us 18 Faith and Repentance solemnly professed in Baptism 6 Represents to us Christs Death and Resurrection 17 Is a publick profession of our Communion with Christs Death and Resurrection 19 How we are buried with Christ in Baptism 14 Mystical Vnion signified and sealed in Baptism Vide Union 23 Obligeth us to dye to sin 2 And to a new life 19 24 How Baptism obligeth us to walk in newness of life 17 How it is to be improved 13 The Rite of Dipping why not retained 14 Believing the necessity of believing that if we be dead with Christ we shall live with him 46 The grounds of believing a blessed future state in Heaven 46 47 The profit of believing this 47 Body why mentioned as the seat of sin 67 What care we should take to imploy our Bodies in Gods service 73 Mortal Body Vide Mortal Body of sin what is meant by it and the reason of the expression 30 In what sense it is said to be destroyed ibid. Burial of Christ why Christ must be buried 17 C. CHange a great change wrought in all that are brought home to God 125 What this Change is 142 The effects of this Change 143 One great Change is change of Masters Vide Masters 125 Those that are changed must away with their sinful life 131 Choice of Masters of great concernment to us 111 Whom we ought to chuse for our Master 115 What should guide us in this Choice Vide Masters 111 Communion with God here the fruit of Holiness 145 Communion with Christs Death what a signifies 8 Complaining great deceit of the heart in complaining against sin without resistance 77 Conflict spiritual incouragements to us in our Conflict with sin 87 Objections answered 93 Conformity to Christ wherein it consists 25 Where there is a likeness to his Death there will be also to his Resurrection 26 Consent given to the service both of sin and of God 69 Bare Consent to Gods service will not evidence us Gods servants without obedience 114 Consideration the want of it the cause of many sins 32 Conversion of all spiritual mercies we should thank God for the Conversion of our selves and others 123 It is the duty of converted persons to be free from sin 40 Other duties of converted persons 123 Covenant Vide New Covenant Creature how to use the Creature to Gods glory 147 Crucifixion why the death of sin is set forth by this Notion 29 How the old man is crucified with Christ Vide Dead with Christ. ibid. Custom in sinning takes away all tenderness of Conscience 102 D. DEad with Christ what it is to be dead with Christ 42 Who are dead with Christ 43 A Condition necessary to obtain subsequent Grace 44 Freedom from sin is consequent of our dying with Christ 40 The necessity of believing if we be dead with Christ we shall also live with him 46 Dead to sin What it is to dye to sin 2 Exhortation to it 27 Motives 20 Directions Vide Dying to sin and living to God 27 Death of Christ the value of it 12 It shews the deadly nature of sin 33 How it mortifies sin 32 Death eternal what it is 157 The terribleness of it 141 The sinners wages 157 The certain connexion between it and sin 141 158 The Iustice and Righteousness of God in inflicting it on sinners ibid. Death temporal why continued 157 The fruit of sin
them And the Wicked are described by this that they forget God Psal. 9.17 They seldom or never think with themselves whether they please or displease honour or dishonour him But the Godly will be often directing fixing elevating the intention of their minds O God I lift my heart to thee Psal. 25.1 The end is our measure Now an expert Carpenter that worketh by line though he doth not in every stroke yet very often will be trying his work by the line and square Besides the end is our motive as well as our measure It addeth strength and vigour to the Soul in acting Therefore to excite my drooping and languishing heart I should often think for whom I am working and for what end 2. In all momentous actions I must actually intend the glory of God In lesser things the general frame and bent of my heart to please God in all things sufficeth There are certain actions of moment and such as we make a business of we need there explicitely to call in the help of Christ and expresly to aim at the glory of God There are some actions to the performance of which we go forth in a general confidence Others which are not undertaken without deliberation and invocation There must be special direction of the intention of the Soul suppose a Minister in preaching the Gospel 2 Cor. 1.20 For all the promises of God in him are yea and in him Amen to the glory of God by us Suppose any hazardous Voyage the disposing our selves into any course of life or abiding relation we must be sure to aim at Gods Glory 3. Weak habits and inclinations need express formal observed thoughts For without them Christians cannot do their work but to powerful and strong habits where men have in a manner naturalized themselves to a Godly course the strength of the general inclination sufficeth A weak Christian needs often to consider that he is acting for God and approving himself to God that he may keep more close and faithfully to his work and be true to his end Now the habits of Grace being weak in most they cannot easily keep afoot Gods interest in their Souls if they should seldom think of him and their obligation to him 4. And lastly Tempted Christians and when they are in danger to seek themselves must renew and revive the actual intention As when we do any publick action for God which hath somewhat of Pomp and Glory in it that our eyes may look right on and we may not squint a little upon any by-motive Or when we feel the ticklings of vain Glory Divines suppose that double not unto us not unto us to be the rebuke of a temptation Psal. 115.1 This is a re-inkindling of our purpose when it seemeth to be quenched As Bernard when the Devil tempted him to vain glory propter te non coepi non finiam propter te I neither began for thee nor will I make an end for thee And this cometh home to the instance of the Text Paul was forced to commend himself unless he would have the Gospel trampled upon Now to assure them it was not vain glory and to guard his own heart he saith If we be besides our selves 't is to God or whether we be sober it is for your cause 6. Observe again when actions are likely to be misinterpreted and do tend to our dishonour yet if the glory of God call for them they should not be omitted For we must be contented to be nothing so God be glorified As here it seemed to be the act of an imprudent person or of one besides himself to speak so largely of himself yet 't was necessary that the false Apostles might not draw them from the Gospel which he had Preached And therefore Paul would run the hazard of the Imputation of Folly and Imprudence rather than Unfaithfulness to God and their Souls Thereby teaching us all to value the honour of God above our own Interest And to approve our selves to men no farther then will stand with the approbation of God There are some actions which our duty calleth for which are disgustful to the world and may seem to expose the reputation of our wisdom and reason Yet better be counted a fool and a mad-man for God than one of this worlds wise Men with the neglect of our duty Nay there are some actions which are against the gust of the strictest Professors so that not only the reputation of our Wisdom and Reason but of our Conscience and integrity is put to hazard But he that is not contented with the glory which cometh from God only will never be a thorough Christian John 5.44 And we must be content not only to deny our own reason and reputation for Wisdom but also our reputation for sincerity in Religion our own every thing but our own God and our own Christ. 7. Observe again from that if we be sober 't is for your cause Pauls madness in their Eye was his asserting the credit of his Ministry his Sobriety when he spake humbly of himself Now he was as sincere in the one as in the other In our most sober moods we must be sure that we glorify God as well as when we are apt to be misjudged by the world When we refuse Praise as well as when we own Gods gifts and graces in us For some men will beat back honour when it cometh to them at the first hopp that they may catch it at the rebound and so seek that which they seem to deny as if they held the stealth and underhand receipt of it more lawful than the purchase in the open Market No we must be sure to be as sincere in our professions of humility where men are least apt to suspect our pride as there where they are most ready to charge us with it As the Apostle doth assert that he was besides himself for God so sober for their sakes for Gods glory and their profit 8. The end is either ultimate or subordinate The ultimate end is that which terminateth the action and wherein our thoughts rest The subordinate end is that which we aim at but yet look further as here the ultimate end is Gods glory the subordinate end was their profit So take that other place 1 Cor. 10.31 Whether ye eat or drink or whatever ye do do all to the glory of God In eating and drinking the subordinate end is health strength and cheerfulness The ultimate and supream end Gods glory 'T is a failing in our subordinate end if we mind only Carnal pleasure and not service Eccl. 10 7. Blessed art thou O Land when thy Princes eat in due season for strength and not for drunkenness When our Meals are a Meat-offering or a Drink-Offering to lust and appetite 't is a perversion of Gods bounty They were ordained to be a refection after business and to repair that strength which hath been weakned in the work of our Callings But now the ultimate end
is Gods glory 't is not strength for our lusts strength for our worldly ends but for the Lords honour we must please Appetite no farther than the pleasing of it fits us for the service of God In many cases nextly we may aim at some other thing beneath God but ultimately and terminatively all must be directed to God as the Apostle here considered them their Spiritual profit as his next aim but lastly and finally the glory of God 2. The Reasons of the general point 1. The Interest God hath in us obligeth us to live to his glory Rom. 14.8 For whether we live we live unto the Lord or whether we die we die unto the Lord for whether we live or die we are the Lords The Apostles reasoning is built upon this supposition that those who are the Lords should live as for the Lord but the case is so with us we are his and therefore must live to him How are we the Lords 1. By Creation Prov. 16.4 God made all things for himself In the Creation of the World God could have no higher end than himself than his own glory for the end is more noble than the means Therefore when he made the World made Beasts made Man made Angels he did all for himself God is Independant and self sufficient of himself and for himself Self-seeking in the Creature is absurd and unbeseeming because we depend upon another for life and breath and all things Therefore to seek our own glory contentment and satisfaction apart from God 't is to arrogate a self-being to our selves apart from him we were made by God and were not made for our selves 2. By Preservation Rom. 11.36 For of him and through him and to him are all things As our being is from him so our moving and doing is through him through his providential influence and supportation therefore all must be for him and to him The motion of all Creatures is circular they end where they began as the Rivers return to the place from whence they came All that issueth from God in a way of Creation and is sustained and preserved by God in a way of Providence must be to him in the tendency and final end of their motions As we must deduce all things from God as their first cause and continual conserving cause so we must reduce all things to God as their last end 3. By Redemption That is pleaded 1 Cor. 6.19 20. Ye are not your own ye are bought with a Price Therefore glorify God with your Bodies and your Souls which are Gods You are twice bound as Creatures and as redeemed and a double obligation will infer a double Condemnation if we answer it not The bought belonged to the Buyer so we to Christ. 4. By Dedication We are dedicated and set apart for the Lords use Rom. 6.13 Yield your selves to God as those that are alive from the dead and your Members as instruments of Righteousness unto God So Rom. 12.1 I beseech you therefore Brethren by the mercies of God that ye present your Bodies a living Sacrifice holy acceptable to God which is your reasonable service Now to live to our selves and speak for our selves is practically to retract our own vows and the dedication which we have made of our selves to his use and service 2. We are above all Creatures fitted for his glory As Men and as new Creatures 1. As Men Man above all other Creatures should glorify God Partly because by the design of his Creation he is placed nearer God as the end than other Creatures are Man is both proximè ultimè nextly and lastly for God and so return immediately to the Fountain of our Being There is nothing intervening between God and us towards which our use and service should be directed Other Creatures though they were made ultimately and terminatively for God yet immediately for Man lastly for God nextly for us So that man standeth in the middle between God and all other Creatures to receive the benefit of them that God may have the glory Oh then how much is man as man obliged to glorify God for whom this inferiour world was made All things are subjected to our Dominion or created for our use not only Fowls and Fishes and Beasts of the field to be injoyed by him but Sun Moon Stars Rain Weather and all the Seasons of the Year Psal. 8.3 4 5 6. When I consider thy Heavens the work of thy Fingers the Moon and Stars which thou hast ordained What is man that thou art mindful of him and the Son of man that thou visitest him Thou hast made him little lower than the Angels thou crownest him with glory and honour thou hast made him to have dominion over the work of thine hands thou hast put all things under his feet When we look up and behold those glorious Creatures the out-work and visible parts of Heaven which display their radiant Beauties to our wonder and astonishment and withal consider how much they serve for our comfort and use and with them the soveraign power wherewith thou didst invest man over all sublunary and inferiour Creatures Beasts Fowls Fishes Plants we cannot sufficiently admire that this vile clod of Earth Man should be so much in the eye of God to take care of him above the whole Creation The Sun doth not shine nor winds blow nor rain fall at our pleasure but 't is for our use Heaven is for us the airy Heaven to give us breath and motion the starry Heaven to give us heat light and influence The third Heaven or the Heaven of Heavens to be our dwelling place So that man is strangely stupid and oblivious if he should forget the God by whose bounty he injoys all these things And partly because man is more fitted as being furnished with higher capacities he teacheth us more than the Beasts of the Field We have faculties suited to this purpose we have an understanding that we may know him Surely such an understanding nature such an immortal Soul was never made for corruptible things God was pleased to stamp man with the Character of his own Image he beareth his superscription Now give unto Caesar the things that are Caesars and unto God the things that are Gods We may find out his tract and foot-print in the Creatures but man had his Image Other Creatures glorify God necessarily we voluntarily and by choice they know not the first cause but are over-ruled by the Government of Providence but we have or should have an understanding to know him and an heart to love him Therefore the duty properly belongeth to us Other creatures glorify God passively we actively they are the Harp man makes the Musick Psal. 145 18. All thy works praise thee thy Saints bless thee Man is the mouth of the Creatures the Creatures by us glorify God 2. As new Creatures The people of God are most bound of all men to seek the glory of God you are created again in