say well for so I am And Friends Iohn 15.15 I have called you Friends And elsewhere Children Mark 10.24 But after his Resurrection this style of Brethren is very frequent Matth. 28.10 Go to my Brethren and tell them that I go into Gallilee and there they shall see me So Iohn 20.17 Go to my Brethren and tell them that I ascend to my Father and their Father my God and their God And at the last Day he giveth this Title to all the Elect whom he setteth at his right hand Matth. 26.40 In as much as ye have done it to one of the least of these my Brethren you have done it unto me What is the Reason of this I answer though the ground was laid in the Incarnation when Christ Naturalized himself to us and became one of our line yet he doth expresly own it after his Resurrection and will own it at his coming to judgment to shew that his glory and exaltation doth not diminish his affections towards his People but rather the expressions thereof are inlarged He still continueth our Brother and will do so as long as our nature remaineth in the unity of his Person which it will do to all Eternity But here a doubt ariseth May we by Virtue of this relation call the Son of God our Brother He calleth us Brethren but may we call him Brother 1. For the Term. 2. The comfort thence resulting 1. For the Term. Though Christ calleth Christians Brethren yet we do not read in Scripture that ever any Christian called Christ his Brother but rather his Lord as we say in the Creed Jesus Christ our Lord or Saviour and Redeemer Modesty teacheth us to use such terms as express our respect and reverend esteem of him Surely the sense of the greatness of Christ and the Conscience of our own vileness and unworthiness will prompt us to speak at a more humble rate For though Christ vouchsafe this honour to us that he is not ashamed to call us Brethren yet it would seem to savour of arrogancy for us to speak so of him Inferiors do not use to give like titles of equality to their Superiors as Superiors do to their Inferiors Men of Dignity and High place may condescend out of Love and Humility to put themselves into the same rank with Men of lower degree as a General may call his Fellow Soldiers Commilitones but it would seem arrogancy and contempt for Inferiors to speak so of those above them Indeed when we pray we say Our Father We call God our Father because of his Command who requireth such a profession of our Child-like trust and confidence from us And besides Father is not a name of Equality as Brother is But to call Christ Brother in our Prayers is without command and example and therefore Christian Humility would dissuade us from using such a Term. 2. But as to the comfort thence resulting it is clear that we may comfort our selves with the Humiliation and Condescention of the Son of God who by taking our Nature vouchsafed to become our Brother Surely such a Title was not gi-given us as an empty Honour or vain Complement that should signifie nothing And therefore it doth not exclude the comfort of Faith though it warrants not the rude boldness of presumptuous expressions But what use may we make of it 1. It comforts us against the sense of our own unworthiness Though our nature was removed so many degrees of distance from God and at that time polluted with Sin when Christ purified it and assumed it into his own person yet all this hindered him not from taking our Nature and the Title depending thereupon Therefore the sense of our Unworthiness when it is seriously laid to Heart should not hinder us from looking after the benefits we need and are in his power to bestow upon us This term should revive us Whatever may serve to our comfort and glory Christ will think it no disgrace to do it for us This may be one reason why Christ biddeth them tell his Brethrem I am risen Matth. 28.10 The poor Disciples were greatly dejected and confounded in themselves they had all forsaken him and fled from him Peter had denied him and forsworn him what could they look for from him but sharp and harsh exprobrations of their fear and Cowardize But he comforts them with this relation Go tell my Brethren and Peter The fallen Man is not forgotten and Peter that I am risen Mark 16.7 2. It increaseth our hope of obtaining relief For this relation implieth affection As one Brother is kindly affectioned to another so will Christ be and much more to us As Tertullian from God's taking the Title of a Father Tam Pater nemo So tam Frater nemo Surely it somewhat allayed the fear and increased the Confidence of Iacob's Sons when Ioseph told them Gen. 45.4 I am Ioseph your Brother when they heard it was their Brother did all in Aegypt So when we hear our Brother doth all in Heaven he that put this honour upon us that is not ashamed to call us Brethren the rather because he will more shew himself a Brother to those that do the will of God than to his natural kindred Mat. 12.50 They that do the will of my Father are my Brethren They shall indeed find Christ to be a Brother to them 3. It comforts against the scoffs and scorns of the World 1 Cor. 4.13 We are counted as filth only to be swept out and carried away in Dung-Carts But we have a Father in Heaven and an Elder Brother at his right Hand who are ready to receive us And therefore the honour which Christ doth unto us should counterballance the reproaches of the World that we be not dejected out of measure if we be despised in the World yet we are dear and precious to 〈◊〉 as Brethren 4. There is much depends on being indeed Christ's Brethren For if 〈…〉 Brethren of Christ then are we Sons of God If Sons then Heirs joint 〈…〉 Christ Rom. 8.17 We shall have the comfort of this at the last day when 〈◊〉 shall publickly own us before all the World For as much as ye did it to one of 〈◊〉 my Brethren ye did it unto me Christ and we have common Relations and common Priviledges Iohn 20.17 I ascend to my Father and your Father to my God and your God God had a Son of his own why should he think of Adopting strangers Among Men it is a remedy found out in solatium orbitatis when Parents go Childless Yet this is God's Gracious dealing with us he taketh us into the Fellowship of his Beloved Son the same Relation the same Priviledges only he hath the preheminence Rom. 8.20 as First-born amongst many Brethren 2. Use Instruction Let us not be ashamed of Christ or any thing that is his not ashamed of his Gospel and the Truths theref how â—ight soever esteemed in the World Rom. 1.16 I am not ashamed of the Gospel
greater Sin to keep it 2 d Rule Do Injury to no Man Jer. 22.3 Do no Wrong do no Violence Do no Wrong to their Persons their Names or their Goods 1. Not to their Persons that will not sute with the Mildness of Religion The Apostle saith Phil. 2.15 Be blameless and harmless the Sons of God without rebuke Man by Nature is fierce hateful and hating one another Titus 3.3 that is his Disposition but now the Children of God their Nature is changed The Spirit of God is in all his Members Now Christ went about doing Good he did no Harm neither was Guile found in his Mouth And if you would be the Children of God you must be like him be harmless That we may be mindful of this the Lord hath given us an Emblem of it almost in all things among the Birds the Beasts the Plants the Worms Among the Birds Natural Men are compared to the Eagle and the Kite Birds that are ravenous and a Christian to the Dove Matth. 10.16 Be harmless as Doves Among the Beasts Natural Men are compared to the Wolf and the Lion and a Christian to the Lamb. Among the Plants Natural Men are compared to Briars and pricking Thorns that cannot be touched saith the Spirit of God The Sons of Belial shall be as Thorns thrust away because they cannot be taken with Hands 2 Sam. 23.6 And the Children of God are compared to the Lilly And then among the Worms Wicked Men are compared to Vipers Mat. 3.7 O Generation of Vipers And the Children of God to an innocent Worm apt to be trod upon to receive Injury and do none Psal. 22.6 I am a Worm and no Man Usually in a well-ordered Kingdom the Fierceness of Men is restrained by the Severity of Laws but yet it is bewrayed and breaks out in fury against those that fall under the Displeasure of the Magistrate especially for Matters of Religion out of blind Zeal these Civil Men are fierce and cruel And therefore it is notable that Paul when he makes an acknowledgment of his Natural Condition saith 1 Tim. 1.13 I was a Blasphemer a Persecutor and Injurious That Paul was a Blasphemer of God and a Persecutor of the Saints is clear but how doth he say he was Injurious since elsewhere he said He walked in all good Conscience to this Day I suppose it relates to the Violence of his Persecution to his haling and dragging the Saints out of their Houses having a Commission from the Rulers Acts 8.3 and that he calls his Injury Thus it falls out Men are transported by Irregularity Heats and Violence and forget Humanity Now in such Cases tho the Cause be right yet this violent dragging and insulting over those that are in their power is but natural Rage let loose and this Paul confesseth to be his Injuriousness and a Crime that kept the same pace with his Blasphemy and Persecution True Zeal is manifested by Pity and Compassion The heights and fervours of Zeal are only necessary when evil Men are countenanced and when it is dangerous to appear against them not when they fall under our power then there is some Pity due to their Humanity 2. Do no Wrong to their Names next to their Persons this is to be valued A Slanderer is worse than a Thief the one is publickly odious but the other robs us of our better Treasure Prov. 22.1 A good Name is rather to be chosen than great Riches and more conducible to our Usefulness for God than Wealth A Wrong done to the Estate is sooner repaired than a Wrong done to the Name of others for a Reproach divulged is hardly recalled when the Wound is cured yet the Scar remains And therefore this is a very great Evil to do wrong to their Names Especially when you reproach the Godly and wrong them because their Discredit lights upon Religion God is much concerned in the Credit and Honour of his Servants You hinder their Service and lay them open to the Rage of the World A blemished Instrument is of little use Numb 12.8 saith God Were ye not afraid to speak against my Servant Moses To speak against Persons eminent and useful for God in their Age is to render them suspected to the World And who would drink of a suspected Fountain You hinder their Use and Serviceableness And the Wrong is greater when one Christian blemisheth another For one Scholar to speak against another and one Lawyer against another so for one Christian to speak against another it aggravates the Injury Therefore when there is cause to speak against a Man it should be with Grief 3. There must be no wrong to their Goods no invading of Right and Property Eph. 4.28 Let him that stole steal no more Every one is against a gross Thief but the more plausible and secret ways of Wrong and getting Estates into your Hands or abusing Trusts is Theft The Apostle there writes to the Ephesians that lived in the City and by Iniquity of Traffick were likely to heap up an Estate to themselves I shall here take occasion to handle a Question or two about Property 1. Is there any Property yea or no or must all Goods lie in common This was Plato's fancy Some Men think that if all were levell'd and reduced to a Parity and we did live as Fishes in the Sea there would be less Confusion in the World But this is contrary to God's Appointment who by his Wisdom hath cast the World into Hills and Valleys God is the Maker of Rich and Poor Prov. 22.2 The Rich and the Poor meet together the Lord is the Maker of them all And Christ saith Mat. 22.11 Ye have the Poor always with you A World of Mischief would follow otherwise if there were no Property there would be no Justice whose chief Property is to give every Man his own there could be no Charity How can we give if we have nothing that we can call our own It would hinder Diligence and prudent Administration the Idle would have as great a share as the Industrious and Diligent Rewards of special Eminency and Vertue would be taken away Who would undertake the hardest Labours and the condition of Servants Superiority and Inferiority is the Bond of human Society it is God's Wisdom to dispose of the Conditions and Estates of Men that one should need another and supply each others Wants and Defects the Poor need the Bounty of the Rich and the Rich the Labour and Service of the Poor Obj. But what shall we say to the Example of the Primitive Times Acts 4.32 And the Multitude of them that believed were of one Heart and of one Soul neither said any of them that ought of the things which he possessed was his own but they had all things common Answ. This was extraordinary and it was done freely and not by virtue of any Precept as appears by what Peter said to Ananias Chap. 5.4 Whilst it remained was it not thy own and after
my Heart and my flesh cryeth out for the living God The Prophane blind world neither careth for the Duty nor for God in the Duty the formal hypocritical part of the World is for the outward Duty and rests satisfied with the bare Ordinance but the sincere Christian would meet with God there They do not only serve him but seek him to find God in the means and his lively operation upon their Hearts and therefore God would not go from 〈◊〉 without him Gen. 32.26 I will not let thee go except thou bless me They must have somewhat of God this is what they long for some new warmth and comfort and quickening 3. Those Ordinances are prized where many of the Servants of God meet together It is comfortable to injoy God in secret such duties are rewarded with an open blessing Mat. 6.6 But thou when thou prayest enter into thy closet and shut thy Door and Pray unto thy Father which is in secret and thy Father which seeth in secret will reward thee openly But here it is Gods Court David could thus injoy God in the Wilderness Psal. 42.4 I had gone with the multitude I went with them to the House of God with the voice of joy and praise with the multitude that kept holy day It is a comfort certainly to meet with our everlasting companions joining in Consort with them and beginning our everlasting work Gods people have but one Spirit one Divine nature are led by the same principles rules and ends have the same hopes desires and joys To have multitudes of these joining with us in lifting up the same God in the same solemn worship praying together hearing together sitting down at the same table and glorifying the same God and Father with the same Heart and Mouth Acts. 1.14 These all continued with one accord in Prayer and supplication Psal. 22.22 In the midst of the Congregation will I praise thee And ver 25. My praise shall be of thee in the great Congregation I will pay my vows before them that fear him 4. It must be to the Ordinances though under reproach disgrace persecution Heb. 11.26 Esteeming the reproach of Christ greater riches than the Treasures in Egypt Though the Service of God expose us to the lowest and most painful condition of Life as a Door-keeper if joined with any measure of Communion with God 2 Sam. 6.22 I will be yet more vile than thus It is better to suffer affliction with the people of God than to injoy the most easie sumptuous and plentiful condition of Life with wicked Men. Few are content to serve a poor Christ. 5. It is a constant affection not for a pang Herod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heard John Baptist gladly Mark 6.20 and Iohn 5.35 He was a burning and a shining light and ye were willing for a season to rejoice in his light for a season while Ordinances are novel things or during some qualm of Conscience But it is from a constant inbred appetite common to all the Saints 6. This value and esteem must vent it self by a strong desire Psal. 42.1 2. As the Hart panteth after the Water Brooks so panteth my Soul after thee O God My Soul thirsteth for God for the living God when shall I come and appear before God The lively Believer doth earnestly and above all other things seek after communion with 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 were other things which David might desire but this one thing was his Heart set upon that he might live in constant communion with God Not to be setled in his Regal Throne which he sought not yet to be but to injoy that transcendant pleasure of conversing daily and frequently with God And the Spirit worketh uniformly in the Saints 7. The end of our attendance on Ordinances must be Gods Glory and our own profit God's Glory Psal. 27.4 To behold the beauty of God God is infinitely worthy of all honour and praise from his Creatures Love to God hath an influence on it Psal. 26.8 Lord I have loved the habitation of thy House and the place where thine honour dwelleth Our profit 1 Pet 2.2 As new born Babes desire the sincere Milk of the Word that ye may grow thereby that we may have some increase of light and life Psal. 84.7 They go from strength to strength every one in Sion appeareth before God Sermon I. on Luke Xix. 10 For the Son of Man is come to seek and to save that which was lost THIS is given as a reason why Christ came to invite himself to Zaccheus his House who was a Publican we find ver 7. the people murmured saying that he was gone to be a Guest with a Man that is a sinner Christ defendeth his practice by his Commission or the errand for which he came into the World For the Son of Man c. In which words 1. The Person or the character by which he was described the Son of Man Christ is called so not to deny his Godhead but to express the verity of his humane nature and that he was of our Stock and Linage He might have been true Man though he had not come of Adam but his Humane Nature had been framed out of the Dust of the Ground as Adam's was or created out of nothing but he that sanctifieth and they that are sanctified are of one For which cause he is not ashamed to call them Brethren Heb. 2.11 He would be of the Mass and Stock with us 2. His Work He is come to seek and to save The first word to seek sheweth his diligence he leaveth no place unsought where his hidden ones are the second word to save sheweth his sufficiency of Merit and Power both shew his kindness and good will to mankind to recover us out of our lapsed estate 3. The object of this Grace and Favour that which was lost The object of Christ's Salvation is Man lost and undone Doct. That the great end and business of Christ's coming is to seek and save that which is lost Here I shall enquire two things by way of explication 1. In what sense we are said to be lost 2. How Christ cometh to seek and save such I. In what sense we are said to be lost two ways really and indeed or in our own sense and apprehension 1. Really and indeed so we are lost to God and lost to our selves As to God he hath no Glory Love and Service from us and so is deprived and robbed of the honour of his Creation The Father in the Parable by whom God is resembled saith Luke 15.24 This my Son was lost and is found Lost as to themselves so they are said to be lost as they are out of the way to true Happiness and as they are in the way
of one Stock of one Blood What necessity was there 1. That by the Law of Propinquity of Blood he might have right to redeem us Goel the next of kin had an obligation upon him to redeem his Brothers Land if Mortgaged Lâ—vit 25.25 26. If thy brother be waxen poor and hath sold away some of his possession and if any of his kin come to redeem it then shall he redeem that which his Brother sold. And if the man have none to redeem it and himself be able to redeem it c. Or Person if Sold ver 47 48. After that he is sold he may be redeemed again one of his brethren may redeem him So Christ is called Goel Iob. 19.25 For I know that my Redeemer liveth Isai. 59.20 The Redeemer shall come to Zion Christ is our Kinsman Not only true Man but the Son of man True man he might have been if God had created him out of nothing or he had brought his substance from Heaven But he is the Son of Man one descended from the loins of Adam as we are and so doth redeem us not only Iure proprietatis by virtue of his interest in us as our Creator but Iure propinquitatis by virtue of Kindred as one of our Stock and Lineage as the Son of Adam as well as the Son of God For Jesus Christ of all the Kindred was the only one that was free and able to pay a Ransom for us 2. To give us a Pledge of the tenderness of his Love and Compassion towards us For he that is our Kinsman Bone of our Bone and Flesh of our Flesh will not be strange to his own Flesh especially since he is one that is so not by necessity of Nature but by voluntary Choice and Assumption We could not have such familiar and confident recourse to an Angel or one who is of another and different Nature from ours nor put our Suits into his hands with such trust and assurance It is a motive to Man Isa. 58.7 Thou shalt not hide thy self from thine own Flesh. A Beggar is so though through Pride and Disdain we will not think of it Degenerate Men may shut up their Bowels hide themselves from their own flesh but Christ hath our Nature in perfection This made Laban though otherwise a churlish Man kind to Iacob Gen. 29.14 Surely thou art my bone and my flesh 3. Divine Justice required it That the same Nature that sinned should suffer for Sin and that as the Offence was done in Humane Nature so also the Satisfaction should be given to God in the same Nature For to Man the Law was given The Apostle telleth us Rom. 8.3 That God sending his own son in the likeness of sinful flesh for sin condemned sin in the flesh Christ was not a Sinner but he came in the likeness of a Sinner with a mortal Body in which God condemned our Sin that is shewed the great example of his Wrath against it punishing our Sin in the Flesh of Christ and so representing his Wrath and ingaging by his Love at the same time It being done in our Nature it is the better warning to us and the fittest way of satisfying God and reckoned as if we had suffered in our own Persons 4. That we might find a Fountain of Holiness in our Nature God hath poured out upon his Human Nature such a measure of Holiness that he might be a common Fountain to all the Elect Iohn 1.16 Out of his fulness have we all received and that grace for grace Christ as God-Man is the Fountain from whence we receive all Grace His Human Nature was a Pledge and Pattern of what should be bestowed upon us according to our Measure for as the Head is so shall the Members be 5. To answer the Types of the Law The Priests of the Law that sanctified others were of the same Nature with the People whom they sanctified all of one Stock and Kindred The First Fruits were of the same Nature with the Things represented by them As for instance The First Fruits of the Barly did not sanctifie the Darnell nor the Cockle Mint or any other kind of Grain Well then as Priest and People were of one Stock Firstlings Beasts of the same kind First Fruits the same matter So God will raise you up a prophet among your brethren Deut. 18.15 Christ that was a Man as we are Men. 6. To make a way for nearness between God and us Christ condescended to be nigh to us by taking the Human Nature into the Unity of his Person that we might be nigh unto God that we might draw near to him now in the Evangelical State and be everlastingly nigh unto him in Heavenly Glory The Children of Israel are said to be a people near unto him Psal. 148.14 The Lord is nigh unto them that are of a broken heart and contrite spirit Psal. 145.18 The Lord is nigh unto all that call upon him that call upon him in truth Eph 2.13 Ye were sometimes afar off but now are made nigh by the blood of Christ. This is but a Preparation for everlasting nearness to God 1 Thess. 4.17 Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air and so shall we ever be with the Lord. 7. Christ taking our Flesh and being of our Stock is become the Head of the Mystical Body and suited to it and so fit to convey the Spirit to us as an Head 1 Use. To consider Christ's love He would not intrust our Salvation with an Angel but come himself in Person not only to treat with us as the Apostle of our Profession but dye for us 1 Pet. 2.21 He himself bare our sins in his own body on the tree Oh how irksome is it to us to go back two or three degrees in Pomp or Honour 2. It presseth us to be as willing to have Christ's Name and Nature as he was willing to have our Name and Nature 2 Pet. 1.4 Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust If he was born of a Woman let us seek to be born of God let us endeavour that Christ may be formed in us Gal. 4.19 3. It stirreth us up to be serious and in good earnest in Religion God is in good earnest for he sendeth his Son and shall we slight the great Things he came about 4. What an ample Foundation is here for Faith against the improbability of the Blessedness offered 1. It facilitateth the Belief of the great Priviledges offered in the Gospel We may the better expect the Exaltation of the Creature when we consider the Abasement of the Son of God If he were cloathed with our Flesh we may the better expect to be apparelled with his Glory 2. It is an Answer to the Plea of Unworthiness He
took our Natures though the Crime of our first Parents had made it hateful to God and the consequent Miseries shewed it was not to be valued He that was a Judge of would become a Party and appear for us and answer in our Nature what might be required of us 3. It supports against the Terribleness of God's Majesty How can Men dwell with God Stubble with devouring Burnings If our Nature be taken into a personal Union with God it rendereth it more reconcilable to our Thoughts God incarnate born of a Virgin carried in the Womb rocked in a Cradle sucking of a Breast growing up by degrees going up and down and doing good when dying on the Cross lying in the Grave it mightily abateth our Fears 4. Against the pollution of our Natures which is so ingrained that it cannot be easily wrought off His own holy Nature is a Pledge of the Work of Grace He that separated our Nature in his own Person from all the pollution of his Ancestors he can purifie our Persons and heal our Natures how polluted soever So many as there are in the Story of Christ's Nativity Mat. 1. so many Miracles there are of Grace in that he prevented the Infection conveyed by such and such a one 5. Against the Mindlesness which Unbelief supposeth to be in God of Human Affairs especially of the Calamities of his People Now Christ hath taken the Communion of our Natures and Miseries as a pledge and sign of his Pity Heb. 2.17 He was made like his brethren that he might be a merciful and faithful High-priest He would intender his Heart by Experience and inure himself to all our Sorrows 6. Against the doubt of Strangeness and that he will take no notice of our Request being so remote from him We may with the more confidence go to him with whom we communicate in Natures There is a natural Bond between him and us we are of the same Stock and Substance 7. Against the fear of Arrogancy in the assuming of the Priviledge of Adoption Surely he will bestow this Priviledge on a returning Sinner For if he be not ashamed to call us Brethren God will not be ashamed to be called our God Heb. 11.16 5 Use. Think of this for your Comfort We have an Unity with Christ in Nature that we may be encouraged to look after the Gifts which he dispenses that we may be one with him in Spirit We may the more chearfully come to him because he took our Nature for this end and purpose especially does this concern you that come to the Lord's Table The Meat that is set afore you is the Flesh of Christ his Humane Nature is the Food of your Souls It 's not enough that Christ the Son of God was partaker of our Flesh and Blood but we must also be partakers of his Flesh and Blood i. e. There must be a true Union and Communion with that Flesh and that Body and that Blood which Christ assumed into his Person and delivered up to Death for us all For Christ as the Son of Man in our Flesh is Head of the Mystical Body of which we are Members The Humane Nature is the Cistern in which the Spirit dwells without measure and of whose Fulness we all receive Grace for Grace that is the Temple in which the fulness of the Godhead dwells bodily the Tree of Life whose Leaves heal the Nations In this Temple must we dwell into this Tree must we be grafted that we may become one with him and live by him So the Apostle tells us Eph. 5.30 For we are members of his body of his flesh and of his Bones That is not only of one nature with him which is common to them with all Mankind but as Members of one Mystical Body with him Not as God but as God-man We all draw our Spiritual Life and Nourishment from those things which Christ has done in our Flesh. For this end was the Lord's Supper instituted that we might be partakers of the Flesh and Blood of Christ not only of Bread and Wine but Flesh and Blood it self How so Not with our Mouth and Teeth but Spiritually by Faith with an hungry Conscience and Spiritual desires That which we do receive is not only the benefits which flow from Christ but the very Body and Blood of Christ That is Christ himself Crucified As none can be partaker of the Virtue of the Bread and Wine to his Bodily sustenance unless he do first receive the Substance of those Creatures so neither can any be partaker of the benefits arising from Christ to his Spiritual relief except he first have Communion with Christ himself We must have the Son before we have Life 1 Iohn 5.12 He that hath the Son hath Life and he that hath not the Son hath not Life and we must eat him if we will live by him Iohn 6.57 Well then this is our great business to be partakers of Christ. Now in partaking of Christ we begin at his Humane Nature his Flesh and Blood Iohn 6.53 His Cross and his Death His Body and Blood 1 Cor. 10.16 The Cup of Blessing which we bless is it not the Communion of the Blood of Christ The Bread which we break is it not the Communion of the Body of Christ Christ as dying becomes fit Food for Hungry Sinners So only is he suitable to their necessities Certainly the hunger is not that of the body for a Meal but that of the Conscience for a Saviour In this sense the flesh profits nothing but the spirit quickens Iohn 6.62 A man is not better nor a jot the holier nor the further from the second Death if he had filled his Belly with it 'T is a Spiritual eating by Faith that brings quickning and Life an applying of Christ as a Saviour in our Nature Well then His Flesh was given as the price of Life Iohn 6.51 The Bread which I will give is my flesh which I will give for the life of the world This is the first receptacle of our Spiritual Life and being laid hold on by Faith is the Conduit to convey Life to us But the Author of all is his Spirit being and dwelling in us That same Flesh and Humane Nature of Christ which was offered up a ransom to justice is also the Bread of Life for Souls to feed upon tho' the quickning Efficacy and Virtue flow from the Godhead to which his Flesh is united 2. Doctrine That Christ having taken our nature upon him is not ashamed to accept and acknowledge us for Brethren What cause of shame there might be in it we intimated before in the Explication Notwithstanding our meanness and unworthyness and his own glory and excellency Divines observe That he never giveth his Disciples the title of Brethren but after his Resurrection before Servants little Children and Friends were their usual designations But then expresly he calleth them Brethren Servants Iohn 13.13 14. Ye call me Lord and Master and ye
not in Iniquity but rejoiceth in the Truth Ver. 7. Beareth all things believeth all things hopeth all things endureth all things Ver. 8. Charity never faileth but whether there be Prophecies they shall fail whether there be Tongues they shall cease whether there be Knowledg it shall vanish away In 1 Sermon p. 995 Psal. 84.7 They go from Strength to Strength every one of them in Zion appeareth before God In 1 Sermon p. 1000 1 Cor. 11.26 For as often as ye eat this Bread and drink this Cup ye do shew the Lord's Death till he come In 1 Sermon p. 1009 Mal. 3.17 And I will spare them as a Man spareth his own Son that serveth him In 1 Sermon p. 1016 2 Tim. 2.19 Nevertheless the Foundation of God standeth sure having this Seal The Lord knoweth them that he his and let every one that nameth the Name of Christ depart from Iniquity In 1 Sermon p. 1024 Acts 24.25 And as he reasoned of Righteousness Temperance and Iudgment to come Felix trembled and answered Go thy way for this time when I have a more convenient Season I will call for thee In 1 Sermon p. 1031 Prov. 3.17 Her ways are ways of Pleasantness and all her Paths are Peace In 1 Sermon p. 1038 Prov. 10.20 The Tongue of the Iust is as choice Silver the Heart of the Wicked is little worth In 2 Sermons p. 1053 Acts 10.34 Then Peter opened his Mouth and said Of a Truth I perceive that God is no Respecter of Persons Ver. 35. But in every Nation he that feareth him and worketh Righteousness is accepted with him In 1 Sermon p. 1065 Mark 4.24 And he said unto them Take heed what you hear with what Measure ye mete it shall be measured to you and unto you that bear shall more be given In 1 Sermon p. 1076 Heb. 2.11 For both he that sanctifieth and they who are sanctified are all of one for which Cause he is not ashamed to call them Brethren In 1 Sermon p. 1083 Heb. 13.5 For he hath said I will never leave thee nor forsake thee In 1 Sermon p. 1093 1 Thess. 5.8 But let us who are of the Day be sober putting on the Breast-plate of Faith and Love and for an Helmet the Hope of Salvation In 1 Sermon p. 1100 Prov. 14.14 The Backslider in Heart shall be filled with his own ways and a good Man shall be satisfied from himself In 1 Sermon p. 1108 John 1.29 Behold the Lamb of God which taketh away the Sin of the World In 2 Sermons p. 1116 John 18.11 The Cup which my Father hath given me shall I not drink it In 1 Sermon p. 1131 Luke 23.34 Father forgive them for they know not what they do In 1 Sermon p. 1138 John 19.30 He said It is finished and he bowed his Head and gave up the Ghost In 2 Sermons p. 1149 Eccles. 7.29 But they have sought out many Inventions In 1 Sermon p. 1153 Eccles. 12.7 Then shall the Dust return to the Earth as it was and the Spirit shall return unto God who gave it In 1 Sermon p. 1161 Rev. 1.5 And from Iesus Christ who is the faithful Witness and the first begotten of the Dead and the Prince of the Kings of the Earth Vnto him that loved us and washed us from our Sins in his own Blood Ver. 6. And hath made us Kings and Priests unto God and his Father unto him be Glory and Dominion for ever and ever Amen In 2 Sermons p. 1175 Levit. 19.17 Thou shalt not hate thy Brother in thine Heart thou shalt in any wise rebuke thy Neighbour and not suffer Sin upon him In 2 Sermons p. 1195 1 Cor. 15.19 If in this Life only we have Hope in Christ we are of all Men most miserable In 2 Sermons p. 1209 Rom. 2.7 To them who by patient Continuance in well-doing seek for Glory and Honour and Immortality eternal Life In 1 Sermon p. 1224 2 Cor. 13.14 The Grace of our Lord Iesus Christ and the Love of God and the Communion of the Holy Ghost be with you all Amen In 1 Sermon p. 1232 ADVERTISEMENT THE Publication of this Fourth Volume as also the Author 's former Works in Folio is due to the kind Incouragement of many worthy Persons both Ministers and others who from a publick Spirit and a true Sense of the real Benefit that may accrue thereby to the Church of God have readily contributed their Assistance But that it came out no sooner it must admit of this favourable Excuse from those that were concern'd in the Publication thereof that notwithstanding the hopeful Incouragement it met withal when first proposed yet many Persons that did not decline it were very backward in sending in their first Payments by means of which there could not be any Paper procured before this last Summer to begin the Work which Omission in Subscribers proves very injurious to the speedy finishing any Work of this Nature and sometimes is the Cause of their being wholly laid aside There are some also that 's very strange that were not willing to promote this Work themselves were not satisfied in that but did very industriously indeavour to hinder others by giving out that what was printed were but Scraps and not from his own Notes and that if publish'd would tend rather to the Dishonour than Credit of the Author All which savours so much of Disingenuity that it needs no more Words to refute it But let such judg if they are able by this and the Doctor 's former Works if any thing has been publish'd under Dr. Manton's Name that has not truly born his Character and there is so little need of publishing Scraps that there remains as many single Sermons under his own Hand as would make as large a Volume as this besides several whole Chapters which would make one if not more large Folio's viz. on Psalm 131. Isaiah chap. 53. Ephesians chap. 5. Philip. chap. 3. most of 2 Thess. chap. 1. most of the Chapters of the 1 st Epistle of Iohn with many others not mentioned ERRATA in the First Part. PAge 3. line 16. read no more Grace P. 17. l. ult r. Heat increaseth with Light P. 21. l. 37. f. sure r. soar P. 22. l. 29. r. we must hearken P. 25. l. 10. r. of Argument P. 28. l. 5. dele his P. 29. l. 37. f. lurking r. hucking P. 30. l. 28. f. Conversation r. Conversion l. 44. f. Case r. Care P. 32. l. 20. r. Practicals P. 34. l. 56. f. thô r. if P. 47. l. 57. f. or r. of P. 50. l. 25. r. after he is recovered P. 60. l. 3. dele l. P. 64. l. 9. f. hinged r. honied 1. 24. f. but r. and l. 34. r. a wanton l. 54. for remit r. vomit l. 55. f. Case r. Care P. 74. l. 14. r. a wanton P. 75. l. 33. f. the Sin r. seen P. 79. l. 16. r. envy it P. 83. l. 20. f. these r. there l. 26. dele his P.
by his Death of Salvation by Faith in the Mediator this depends not upon the Connexion of natural Causes but the free Pleasure of God therefore the Angels knew it not till it was revealed in the Church Ephes. 3.10 To the intent that now unto the Principalities and Powers in heavenly places might be known by the Church the manifold Wisdom of God The Gentiles by looking into the Order of Causes could never find it out They might find a first Being and the chiefest Good but not a Christ not a Saviour there they sat in the shadows of Death and did not understand nor desire Eternal Life Acts 14.17 Nevertheless he left not himself without Witness in that he did good and gave us Rain from Heaven and fruitful Seasons filling our Hearts with Food and Gladness Much of God may be seen in the known courses of Nature Rain from Heaven and fruitful Seasons but nothing of Christ. The Apostle speaks it there to disswade them from the Worship of Iupiter and Mercury and other of the Vanities of the Gentiles he argues from the Grace of Nature and common Benefits which they had received this were enough to make them acknowledg a Divine Power Pray mark the Apostle saith He left not himself without a Witness yet he suffered them to walk in their own ways because he did not reveal his Gospel nor give them his Spirit Psal. 147.19 20. He sheweth his Word unto Jacob his Statutes and his Iudgments unto Israel He hath not dealt so with any Nation and as for his Iudgments they have not known them Rom. 16.25 26. According to the Revelation of the Mystery which was kept secret since the World began But now is made manifest and by the Scriptures of the Prophets according to the Commandment of the everlasting God made known unto all Nations for the Obedience of Faith Ephes. 3.4 5. Whereby when ye read ye may understand my Knowledg in the Mystery of Christ which in other Ages was not made known unto the Sons of Men as it is now revealed unto his Holy Apostles and Prophets by the Spirit Col. 1.26 27. Even the Mystery which hath been hid from Ages and from Generations but now is made manifest to his Saints To whom God would make known what is the Riches of the Glory of this Mystery among the Gentiles which is Christ in them the Hope of Glory But God suffered them to serve their own Lusts and to carry on that Religion which they had feigned to themselves But then he left not himself without a Witness for they had many corporal Blessings from whence they might easily collect that they should not worship Stocks and Stones and dead Men but the living God by whose Providence those Blessings were dispensed Though he gave them not the Gospel yet he gave them the Light of Nature and the Looking-glass of the Creatures There is much ado whether this were auxilium sufficiens Gratiae a sufficient Help to convert them or to bring them to such a Condition that they might gain the Grace of God It was enough to oblige them to seek after God and to convince them that they did ill in worshipping the Creatures but it was not sufficient to find out the true God and enjoy him Saving-Grace is not granted by any Promise to the improvement of Nature Well then though the whole Earth be full of the Goodness of the Lord that is of the Fruits and Effects of his common Bounty yet nothing of his Saving-Grace is known till it appeared and broke out in the Gospel 2. To the Jews this Grace began to dawn but it was veiled in Figures and Shadows that they could not see clearly The Substance of their Doctrine was the same with ours but there is a great deal of difference in the manner of Dispensation they had the dark Text and we the Exposition There was Grace and Shadow by Moses but Grace and Truth came by Iesus Christ John 1.17 because here all the Types were revealed and we have the Substance it self Christ is the Light of the World The Sun the farther off it is from rising the less Light it gives Christ was not then risen therefore there was but Twi-light and full of Shadows Grace is opposed to the Condemnation of the Moral Law and Truth to the Shadows of the Ceremonial Law Christ's Offices his Benefices his Person were but darkly propounded to them Take but one place for all Of all the Ministers of the Legal Dispensation Iohn Baptist saw the clearest yet saith Christ the least of Gospel-Ministers knows more than he Matth. 11.11 Verily I say unto you among them that are born of Women there hath not risen a greater than John the Baptist notwithstanding he that is least in the Kingdom of Heaven is greater than he Iohn drawing nearer to Christ had a clearer knowledg of the Meaning and Application of the Types than others had But now those that have lived after the pouring out of the Spirit upon Christ's Ascension under the Gospel-Dispensation have a clear insight into the Doctrine of Grace far more clear than it was in the days of Iohn II. What and how much of Grace is now discovered I answer 1. The Wisdom of Grace The Gospel is a meer Riddle to Carnal Reason a great Mystery 1 Tim. 3.16 Great is the Mystery of Godliness There we read of God and Man brought together and Justice and Mercy brought together by the Contrivance of Grace Here we only see this Mystery that is without Controversy great for these Things could not come into the Heads of any Creatures If Angels and Men had been put to study and set down their Way of Reconciliation to God how it should be they could never have thought of such a Remedy as the bringing of God and Man together in the Person of Christ and Justice and Mercy together by the Blood and Satisfaction of Christ this came out of no Breast but God he brought the Secret out of his own Bosom When the Question was put in the Counsel of the Trinity How Man that was fallen might be brought again to God from the Depth of Misery to the Height of Happiness Grace interposed and propounded Christ to be God-Man in one Person O the strangeness and wonderfulness of this Contrivance If you consider the Weakness and Vileness of Humane Nature the Infiniteness and Excellency of the Divine Nature certainly such a Plot could not enter into the Head of any Creature Upon what Grounds could any Creature expect such a Condescention that Mortal and Immortal Infiniteness and Finiteness should come together And as the Person of Christ is wonderful so also is his Work and Business which was to bring Justice and Mercy to kiss each other that Justice might have full Satisfaction for Mens Sins and Mercy have full Content in procuring their Salvation that Grace might be glorified and yet Justice be no Loser When God redeemed the World he had a greater Work
Corruption will recoil but still we must use the Razor of Mortification tho it be such a Sin as the World taketh no notice of and others would not make Conscience of Vse 2. Of Trial. Do we renounce all Sin But you will say Who can say I have made my Heart clean I am pure from my Sin Prov. 20.9 I answer 1. It must be done in Purpose and Resolution In Conversation there is an intire surrender of the Soul to God to reserve any Sin is to part stakes between Him and Satan not to leave Sin but to chuse it But now in Vow and Purpose we must forsake every Sin Psal. 119.57 I have said that I would keep thy Word And this Purpose must be intire without Exception and Reservation so that if they sin it is besides their purpose 2. There must be a serious Inclination of the Will against it Carnal Men will profess a Purpose and saint Resolution but there is no Principle of Grace to bear it no Bent of the Will against it Psal. 109.104 I hate every false Way A Child of God doth not escape every false Way but he hateth it the Inclination of the New Nature is against it and therefore Sin is not committed without Resistance there are Dislikes and Denials in the renewed part there is a fear of Sin before-hand and a present striving against it and an after-grief for it The Consent is extorted by the Violence of a Temptation and retracted by Remorse for Remorse is as the withdrawing of the Consent so that it is besides the Inclination of the Will 3. There must be Endeavours against it The Case of Obedience must be universal though the Success be not answerable Psal. 119.6 Then shall I not be ashamed when I have respect unto all thy Commandments not when I have kept them but when I have a respect to them all We should never be able to look Gâ—od in the Face if our Acceptance lay upon keeping all his Commandments but we must respect them all and endeavour to keep them all and dispense with our selves in no known failing and still the Work of denying all Sin must be carried on by degrees Thus much for the General Observations Denying Vngodliness Having observed something from the general view of this Verse I come to handle the particular Branches and here let me first speak of the privative part Denying Vngodliness and worldly Lusts and the first thing to be denied is Vngodliness First I shall open the Terms of the Text. And Secondly The thing it self First In the Explication of the Terms I shall shew 1. What is meant by Vngodliness 2. What by denying it 1. What is meant by Vngodliness a Sin much spoken of but little known The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its native Signification implies a denial of Worship Worship you know is the chiefest and most solemn Respect of the Creature to God and therefore when we deny any part of that Service Respect Honour and Obedience which we owe to God it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 want of Worship as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right Worship is put for the whole Subjection and Obedience of the Creature to God 1. Ungodliness is sometimes applied to Pagans and to Men that never acknowledged the true God 1 Pet. 4.18 If the Righteous scarcely be saved where shall the Vngodly and the Sinner appear The Ungodly being there opposed to the Righteous and to the House of God must needs be those that live without the Pale Pagans and Heathens that were never acquainted with the true God 2. Ungodliness is sometimes put to imply the unjustified Estate or our Condition by Nature And thus the Apostle when he speaks of Abraham and David gives God this Title and Appellation Rom. 4.5 God that justifieth the Vngodly And Rom. 5.6 Christ died for the Vngodly The Reason why Ungodliness is put for the natural State before Conversion and Justification I suppose is because the Septuagint always renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies restless turbulent but usually it is translated Vngodly Psal. 1.1 Blessed is the Man that walketh not in the Counsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Vngodly Now because such kind of Persons are usually brought forth to Judgment and condemned therefore it is put for condemned Persons as Psal. 109.7 When he shall be judged let him be condemned in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exeat impius let him go out guilty or wicked as in the Margent of our Bible Certainly in that place Rom. 5.6 Christ died for the Vngodly the Apostle to amplify the Love of Christ in dying for us alludeth to the Custom of the Jews who were wont to divide the People into three parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good and gracious Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just Men and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked Men. For the good Men a Man would even dare to die by which are meant not only the just but the bountiful Soul that did good in his place and deserved Love and Respect For a just Man one would scarcely die by the just Men are meant those of a rigid Innocency and strict Justice as to Matters external But now saith the Apostle we were neither good nor righteous Men but were of the other sort Vngodly Wicked liable to the Process of the Law and yet Christ died for the Vngodly 3. The Word is yet more specially used for the Transgressions of the first Table Rom. 1.18 The Wrath of God is revealed from Heaven against all Vngodliness and Vnrighteousness of Men. There all Sin is distinguished into two Branches and Kinds Vngodliness and Vnrighteousness Vngodliness that respects their Carriage towards God and Vnrighteousness their Carriage towards Men and in this sense it is taken here Vngodliness is put for that part of Sin whereby we rob God of his Honour Respect and Service established by the first Table and Worldly Lusts for all those Sins by which we wrong our selves and others Vngodliness then is not giving God his Right and due Honour And therefore that you may conceive of it aright let me tell you that there are four particular Notions ingrafted in the Heart of Man which are the Ground and Foundation of all Religion 1. That God is and is one 2. That God is none of those things which are seen but something more excellent 3. That God hath a care of Human Affairs and judgeth with Equity 4. That this God is the Maker of all things that are without himself These are grafted in the Heart of Man by Nature and are the Sum and Foundation of all Religion Now to these four Principles are suited the four Commands of the first Table The first Principle is That God is and is one and in the first Commandment there is God's Unity clearly established Thou shalt have no other Gods besides me The second
of the Church he saw the Sign of the Cross say they with this Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this shalt thou Overcome But Eusebius describes it otherwise as an X the first initial Letter of Christ's Name But many of the ancient Writers went this way they thought that this way the Scandal of Christ is best taken away the Cross which is now the Scandal and Offence the World takes at Christ then shall be his Ensign and Royal Standard which shall be imprest upon the Heavens Look as Kings when they make a triumphant Approach have their Banner carried before them so Jesus Christ shall have his Cross which is the Sign of the Son of Man but in such a Point I dare not thus peremptorily dogmatize Others more probably and to which I encline interpret it of some forerunning Beams of Majesty and Glory which shall darken the great Luminaries of the World the Sun and Moon and so strike Terror into the Hearts of Men. The Glory of Christ which is described to pass through the Heavens like Lightning shall be like those Morning-Beams and Streeks of Light before the Body of the Sun be risen As Paul was struck blind with the sight of Christ he saw a Light from Heaven above the brightness of the Sun shining round about him Acts 26.13 Certainly some Sign there shall be that shall make the World fall a Mourning And it is notable that these Preparations and Beams of Majesty are sometimes exprest by Light and sometimes by Fire by Light to note the comfortableness of it to the Godly it is as the Light of the Sun which doth not scorch but refresh and revive and chear the Heart Light is comfortable But then at other times it is represented by Fire 2 Thess. 1.8 it is said The Son of Man shall come in flaming Fire or as the Apostle's word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Fire all a flame to shew the dreadfulness of his Appearance to the Wicked Look as Ioseph told the Butler and the Baker what Pharaoh would do to them hang the one and exalt the other therefore when the Messenger comes for them the Butler's Heart leaps for joy he was to be preferred but the Baker thought of nothing but dreadful Execution that was presignified Just thus shall it be with the Wicked and the Godly the Sign of the Son of Man shall be comfortable to the Godly but it shall be as a flame of Fire and devouring Burnings dreadful and formidable to the Wicked whose Execution and final Judgment now draws near So much for the Preparation Secondly The Appearance it self And there you must consider Christ's personal Glory his Attendance and his Work 1. His personal Glory Certainly that must be exceeding great if you consider the Dignity both of his Person and Employment 1. The Dignity of his Person Mat. 24.30 it is said he shall come in great Glory at other times in the Glory of his Father Mat. 16.27 that is he shall come as God's own natural Son with such a Glory as cannot be communicated to any Creature His first Coming is like the Carpenter's Son mean and despicable but his second Coming is like God's Son Now that you may conceive of this Glory you must guess at it by several hints There shall be great Glory put upon the Saints Then shall the Righteous shine forth like the Sun in the Kingdom of the Father Matth. 13.43 And Christ will be glorified in his Saints and admired in all them that believe 2 Thess. 1.10 But we do not come in the Glory of the Father when we are glorified we are not deified yet our Glory shall be so great that Men and Angels shall stand wondring what God hath done to us But now Christ is God-Man in one Person and that Mystery is now to be discovered to the uttermost the Union of the two Natures in his Person and therefore he must have such a Glory as never Creature was capable of nor can be He doth not only appear in the Text as our Saviour but as the Great God Guess at it again we may by other Appearances of God When Christ came to give the Law his Voice shook Mount Sinai that Moses trembled and quaked at the hearing of it Heb. 12.21 So terrible was the Sight that Moses said I exceedingly fear and quake Guess at it by the Light at Christ's Birth that came from Heaven and shone round about the Shepherds so that they were exceedingly afraid Luke 2.9 The Glory of the Lord shone round about them and they were sore afraid Guess at it by the Glimpse of his Divine Glory which Christ gave us in his Transfiguration Mat. 17.2 His Face did shine as the Sun and his Raiment was white as the Light when his Disciples fell upon their Faces and could not endure the shining of his Garments So by the Appearance of Christ to Paul that was struck blind for three days Acts 9.3 And suddenly there joined round about him a Light from Heaven And by the Terror the Prophet Isaiah felt when he saw God in Vision Isa. 6.5 Wo is me I am undone because I am a Man of unclean Lips and mine Eyes have seen the King the Lord of Hosts Because of some reliques of Corruption therefore was it terrible and formidable to him But this Glory though it shall be very great yet it shall be comfortable to the Saints for Sin and Weakness shall be done away 2. Especially if you consider his Office He is a Judg of all the World and therefore he shall come with all things that are becoming such a Judg. He shall sit upon a visible Throne where he may be seen and heard of all You know in earthly Judicatories when great Malefactors are brought to Trial the whole Majesty and Glory of the Nation is brought forth the Judg comes in gorgeous Apparel accompanied with the Flower of the Country Nobles and Gentlemen and a great Conflux of People to make it the more magnificent So here Christ the Judg of all the World comes becoming the Judg of the World that sits upon a Throne of Glory and Majesty Mat. 25.31 32. When the Son of Man shall come in his Glory and all his holy Angels with them then shall he sit upon the Throne of his Glory And before him shall be gathered all Nations All the World shall be summoned before him Thus for his personal Glory 2. In regard of his Attendants who are Angels and Saints this Appearance must needs be very glorious 1. There are Angels multitudes of them that come with Christ and with such a Glory as cannot be conceived of Matth. 25.31 When the Son of Man shall come in his Glory and all the holy Angels with him Mark the Emphasis of the Expression All the holy Angels shall come with him When a Prince removes the whole Court removes with him so when Christ removes out of Heaven the whole Court of Heaven removes with him As
Sins may be blotted out when the times of refreshing shall come from the Presence of the Lord Acts 3.19 Then it is of Use to make you constant in walking in the Fear of the Lord Eccles. 12.13 14. Fear God and keep his Commandments for this is the whole Duty of Man For God shall bring every Work into Iudgment with every secret thing whether it be good or whether it be evil Especially it is an Engagement to Faithfulness in your Calling especially Ministers 2 Cor. 5.9 Wherefore we labour that whether present or absent we may be accepted of him Again it urgeth you to keep the Commandments Christ will bear you out Keep this Commandment without Spot unrebukable until the appearing of our Lord Iesus Christ 1 Tim. 6.14 And then it presseth to Diligence He comes with Crowns in his Hands to reward all that are faithful to him 1 Pet. 5.4 And when the chief Shepherd shall appear ye shall receive a Crown of Glory that fadeth not away 2 Tim. 4.1 I charge thee therefore before God and the Lord Iesus Christ who shall judg the quick and the dead at his Appearance and his Kingdom 1 Thess. 2. â—9 For what is our Hope or Ioy or Crown of rejoicing Are not even ye in the Presence of our Lord Iesus Christ at his Coming The Day of Judgment respects our Callings especially as Ministers Christ's Officers must give an Account and in whatever Condition God hath set us in wherein he expects a Trial of our Faithfulness we are to consider what we must do SERMON XVIII TITUS II. 13 Of the Great God and our Saviour Iesus Christ. I Come to the Description of the Person who shall appear who is described by a Title of Power and a Title of Mercy and Love because in Christ's Person there is Greatness and Goodness mixt for he is called the great God there is his Attribute of Power and Majesty and then there is a comfortable Name and Title Our Saviour That both these Titles do belong to the same Person the Fathers have abundantly proved against the Arians In the Original there is but one Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that greaâ— God and our Saviour We have just such another Expression 1 Cor. 15.24 He shall deliver up the Kingdom to that God and Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to God even the Father So here the great God and Saviour that is the God that is the Saviour Besides there is another Argument that the Words must be referred to the same Person because it is never said any where the Father doth appear but only Jesus Christ and therefore the Appearance of the great God must needs be applied to Jesus Christ. I shall handle these Titles conjunctly and severally I. Look upon them conjunctly and together and there you may observe the mingling of Words of Power and Words of Goodness and Mercy in Christ's Stile and Title I observe it the rather because it is often found in Scripture But for what Reasons are these Titles of Mercy and Power thus mingled and coupled together 1. For the Comfort of the Saints to shew that Christ in all his Glory will not forget himself to be a Saviour At the Day of Judgment when he comes forth like the great God with all his Heavenly Train then he will own us and will be as tender of us as he was upon the Cross. The Butler in his Advancement when he was at Court and well at Ease forgot Ioseph in Prison but Christ in his Advancement doth not grow shy and stately We may have Boldness in the great Day for he will not only come as the great God but also as our Saviour We have the like Expression Heb. 8.1 2. We have such an high Priest who is set on the right Hand of the Throne of Majesty in the Heavens And what follows a Minister of the Sanctuary Jesus Christ certainly had a gracious Welcome into Heaven and was exalted by the Father but even now he is our faithful Agent in Heaven This is made to be the Excellency and Height of his Condescention that he came in the Form of a Servant in the Fashion of an ordinary Man poor and despicable then he came to do the Church Service and now he is gone to Heaven in all his Glory still he is there as a Servant as one that is to negotiate with God for holy things to tender our Prayers to the Lord and to pass out Blessings to us this is Christ's Imployment in Heaven 2. To shew the Mystery of Christ's Person in whom the two Natures meet there is not only the Majesty of the God-head but also the humane Nature by which he claims Kin of us I observe it because the Scripture takes notice of it Isa. 9.6 To us a Child is born to us a Son is given and the Government shall be upon his Shoulder and his Name shall be called Wonderful Counsellor the mighty God the everlasting Father the Prince of Peace What a Mixture of Titles is here He is called a Child yet the everlasting Father Wonderful yet the Counsellor one that is intimate with his People he gives sweet Counsel to them He is called the mighty God and then presently the Prince of Peace Christ's Person is the greatest Mystery and Riddle in the World he is God and yet Man He is as the Apostle saith Heb. 7.3 Without Father and without Mother as Melchisedec yet he had both Father and Mother a Father in Heaven and a Mother upon Earth He was without Mother as to his Divinity and without Father as to his Manhood Another Place where the same Method is observed Zech. 13.7 Awake O Sword against my Shepherd and against the Man that is my Fellow He is called the Man but yet God calls him his Fellow our Brother and God's Son There are so many Mysteries that meet in Christ's Person that under the Law he could not be figured and represented by one Sacrifice Levit. 16.15 21. There were two Sacrifices chosen to represent Christ there was the Goat to be slain for the Sin-Offering and then the Scape-Goat one was not enough because there are in Christ two Natures a God that could not die and a Man that could not overcome Death The Goat that was slain shewed he was crucified in the Flesh and the Goat that was let go shewed that he did yet live by the Power of God 2 Cor. 13.4 For though he was crucified through Weakness yet he liveth by the Power of God Or as another Apostle hath it 1 Pet. 3.18 Being put to Death in the Flesh but quickned by the Spirit There was his humane Nature as he was Man that he might die to answer the Goat that was slain then his Divine Nature that he might live and overcome Death 3. To compare his two Comings and to show that Christ doth not forget his old Work His first Coming was in Humility to save not to judg Iohn 12.47 I
consider Jesus Christ as Mediator so there is a Consent of Obedience to the Father and so as the Father appoints he presents himself as the Price and Sacrifice for Sin Homines non propter homines sed propter Deum dilexit He loved Men not for Mens sake but God's The meaning is the Goodness of the Creature is not the Cause of Christ's Love but his Love to God and that gives us sure ground of Hope Christ loves us not for our own sakes but for his Father's sake Now give me leave to shew why it was necessary that Christ should give up himself partly out of Love and partly out of Obedience 1. It was necessary that he should give up himself out of Obedience partly that his Love might be Rational The Lord is a God of Judgment a wise God and all he doth is with Reason Now the only supream Reason why Christ loves us is the Will of God and the Command of his Father Solomon saith Prov. 17.18 A Man void of Vnderstanding striketh Hands and becometh Surety in the presence of his Friend How is that that is before his Friend asks or desires it it is a Fault to be over-forward and prodigal of Favours It is a Rational Love that is in Christ and partly he doth it out of Obedience to preserve a Respect to God the Father Christ loves us for his sake and therefore we should love God in Christ the more And partly it is the Wisdom of God that the Reasons of Love should lie without Man himself and be found among the Divine Persons because of the Father's Good-will and Command 2. It was convenient that Christ should give himself out of his own Love partly that Christ might be a fit Mediator It cannot stand with God's Justice to punish an Innocent Person for a Nocent unless he himself be willing therefore that Christ might be a Mediator he had a Will of his own otherwise God could not in Honour exact the Debt of Christ but that there was a voluntary Susception he took it upon himself The Lord Christ when he condescended to the Father's Motion when by his own Will he gave up himself and set himself wholly apart to be our Redeemer God might justly require the Debt of him When Paul would take Onesimus his Debt upon himself Philemon might justly require it of him Philem. v. 18 19. If he have wronged thee or oweth thee ought put that on mine Account I Paul have written it with mine own Hand I will repay it Or I may illustrate it thus In the Case of Ionah the Mariners were loth to throw him Over-board but when he saw the Tempest and said Cast me into the Sea and there shall be a Calm then they took him up and cast him in So when the Lord Christ saw the Tempest of his Father's Wrath that was rising against Sinners he saith Cast me into the Sea Indeed there was a difference the Tempest there was for Ionah's sake but this was for our sakes I saw there was no Intercessor thâ—refore my own Arm brought Salvation The Father's Ordination had no place or room without Christ's voluntary Susception and Undertaking And partly too to set off the worth of his Love Willingness and Freeness commends a Kindness and makes it great What more free than a Gift Therefore his Passion was voluntary Extorted Courtesies lose their Value therefore Jesus Christ gave up â—imselâ— to be a Sacrifice for us But the chiefest Reason is this Christ willingly offered up himself that all things might come freely and sweetly from his Father to us that so God might rejoice over us to do us Good as the Expression is Ier. 32.41 All a wicked Man's Blessings seem to be extorted from Providence they have them not from the Heart of God but from God's Anger as the murmuring Israelites had Quails But now that we might have Mercies from God's Heart and not from his Hand only that Mercy might come from Love and all run in a free Channel to us and as a Gift therefore did Christ give himself Object But did not Christ pray that the Cup might pass from him And did not he fear and his Humane Nature stagger and recoil at the Greatness of his Sufferings We read of Prayers Tears and strong Cries Heb. 5.7 and therefore how was Christ so willing Answ. Christ's Prayers were rather for our Example and Comfort than to decline the Suffering Heb. 4.15 He was in all Points tempted like as we are yet without Sin He was to shew himself true Man and therefore was to have humane Love humane Abhorrencies and humane Aversations He was to put on all the innocent Passions of our Nature it was not convenient Christ should suffer as a Stock and dead lump of Flesh. In short in his Sufferings Christ was to discover a double Relation he was to act the part of a private Person and of a publick Person Of a private Person to shew the Verity of his humane Nature and of a publick Person to discover his Willingness to die for the Elect. Now he doth both these It is the Nature of Man to shun that which is grievous and painful to him he was to look upon his Sufferings as contrary to the Perfection and Liberty of his humane Nature and so he was to pray Father if it be possible let this Cup pass from me But now as a publick Person and as Mediator so he was extreamly willing to do this Office of Love for us The innocent Passions of his humane Nature discover the Greatness of his Sufferings they made his Manhood recoil and stagger as being amazed at the dreadfulness of that he was to suffer And though his private humane Nature be allowed to speak Father let this Cup pass yet his publick Relation hath a casting Voice and his submission as a publick Person sheweth his willingness to endure these Sufferings therefore he saith Not my Will but thine be done and freely yields up himself These Fears of Christ certainly were no shrinking from the Work but only a natural Consternation and Retirement from what is dreadful Christ's Fears were a part of that Fire wherein our Sin-offering was to be burnt and roasted and therein he shew'd his willingness that he freely gave up himself to be scorched with those dreadful Apprehensions of God's Wrath. For it is very notable his Agonies came not upon him before he pleased for it is said Matth. 26.38 he went into the Garden and then began to be sorrowful Christ could have kept it off longer and brought it on sooner And then his Tears were but the overflowing of his Love he had an Ocean in his Heart and suffered it to flow out in his Eyes it was part of the Deluge wherein he would drown the World of Sin therefore these do not disparage but increase his Willingness Vse 1. To press us to Thankfulness Here are many Circumstances the Giver the Gift the Manner of Giving the End of
We were all forfeited to God but all the Elect have an Interest in the same Redeemer This will somewhat explain the Mystery 2. In that Law there was another Redemption that was to be made to Man and so there was a two-fold Redemption figured in the Legal Dispensation 1. There was a Redemption of the Inheritance or of the Person of the Brother that was waxen poor and so through Poverty had sold himself or sold his Land Levit. 25.25 If thy Brother be waxen poor and hath sold away some of his Possession and if any of his Kin come to redeem it then shall he redeem that which his Brother sold. And ver 47 48. And if a Sojourner or Stranger wax rich by thee and thy Brother that dwelleth by thee wax poor and sell himself unto the Stranger or Sojourner by thee or to the Stock of the Strangers Family After that he is sold he may be redeemed again one of his Brethren may redeem him The Goel or the next of Kin was to redeem both the Land and Person so sold. All this noteth our State by Nature we forfeited our Inheritance and sold our selves to work Iniquity there was a voluntary Forfeiture on our Part and we could not redeem our selves for we were waxen poor And when we had sold our selves all of the Kindred were altogether waxen poor and could not redeem us Psal. 49.7 8. None of them can by any means redeem his Brother nor give to God a Ransom for him For the Redemption of their Soul is precious and it ceaseth for ever Therefore Jesus Christ comes from Heaven and takes Flesh that he might be of our Blood and Kin and so jure Propinguitatis as being next of Blood he had a Right to redeem and help us when we had forfeited our selves and were become Slaves and Vassals of Sin and Satan 2. There was the Redemption of Captives I confess I do not find express mention in the Law of this kind of Redemption though some Types of this Captivity there were and therefore here we must allude to the Customs of all Nations Therefore I shall shew First To whom we were Captives Secondly The manner of redeeming Captives both among the Jews and all Nations First To whom we were Captives to God to Satan to Sin 1. To God We were the Prisoners of his Justice and Wrath and therefore called Prisoners in the Pit in which there is no Water Zech. 9.11 It is a Description of our natural Bondage In our Original State we were God's Creatures but in our degenerate and fallen Estate we are God's Prisoners 2. We were Captives to Satan as God's Executioner given up to his Power that he might blind harden and lead us to all manner of Sin by a just Tradition 2 Tim. 2.26 That they may recover themselves out of the Snare of the Devil who are taken captive by him at his Will Natural Men are at the Will of another as Christ told Peter John 21.18 Another shall gird thee and carry thee whither thou wouldst not So Satan leads and carries us up and down but it is there where we would our selves be we consent to this Bondage and are acted by the Spirit of the Devil and are at his beck Nay that is not all but we are also given up Captives to Satan that we might be tormented by him therefore he is said to have the Power of Death Heb. 2.14 The Devil as God's Executioner hath a great Power over carnal Men to stir up Bondage and Fear and Horrors of Wrath and to take them away to Torment though not as he will but as God willeth Satan is our Keeper as God is our Judg and Conscience which was made to be God's Deputy is as it were Satan's Under-keeper stirs up Fear and holds us in Chains of Darkness 3. We are Captives to Sin Every natural Man is a Slave to his own Lusts Tit. 3.3 Serving divers Lusts and Pleasures Man in his natural State is a Slave to his own Affections For the explaining of which let me tell you while Man was in his Original State and Condition his Actions were to be thus governed the Understanding and Conscience were to prescribe to the Will and the Will according to right Reason and Conscience was to stir up the Affections and the Affections according to the Counsel and Command of the Will were to move the Spirits and the Members of the Body This was the Order setled in Man's Nature before the Fall But now by Corruption there is a woful Change and Disorder and the Head is where the Feet should be the bodily Spirits move the Affections the Law in the Members prescribes many times to the Law of the Mind carnal Pleasures move the Affections and the Affections carry away the Will by Violence and the corrupt Bent of the Will blinds the Understanding and so Man is led headlong to his own Destruction and therefore the Apostle saith that carnal Men are sold under Sin Rom. 7.14 I am carnal sold under Sin As Captives in War were sold to be Drudges to those that bought them so Man by Nature is sold to be a Drudg to his own Lusts and to be at the Beck of every carnal and unclean Suggestion Here is the Captivity of Man by Nature there is the Judg and that is God to whose Wrath we are subject there is the Prison that is Hell there is the Keeper of the Prison that 's Satan and there are the Ropes and Chains by which we are bound and they are partly our Sins Prov. 5.22 His own Iniquities shall take the Wicked himself and he shall be holden with the Cords of his Sins And partly the Terrors of Conscience for the Devils are said to be reserved in everlasting Chains under Darkness unto the Iudgment of the great Day Jude 6. which signifies the Horror that is upon the damned Spirits expecting more Judgment from the Wrath of the Lord and at the Judgment of the Great Day The Devils that are most sensible of their Estate as being actually in Torment are said to be held in those Chains of Darkness and we as their Fellow-Prisoners are held in the same Chains though in the time of God's Patience we do not feel it Secondly Let us come to the way of redeeming these Captives Among the Nations there 's a four-fold way of redeeming Captives either gratuitâ manumissione by free Deliverance or else Permutatione by way of Exchange or else violentâ ablatione by way of Force and Arms or else soluto lutro by paying the Price or Ransom The two last are most proper to this Case taking away by Force or paying a Ransom though to me the former also have their Place 1. By free Dismission on God's Part that holdeth in the present Case we are freely dismissed namely as there is nothing done on the Captive's Part to free himself It is said Rom. 3.24 Being justified freely by his Grace through the Redemption that is in
and maimed with croocked Bodies distorted Limbs that the Shape of our Bodies might discover the Depravation of our Souls If it be not so give God the Praise and pity others We read Iohn 9.1 2 3. As Iesus passed by he saw a Man that was blind from his Birth And his Disciples asked him saying Who did sin this Man or his Parents that he was born blind Iesus answered Neither hath this Man sinned nor his Parents but that the Works of God might be made manifest in him We are not to make a perverse Judgment or censure others but to admire the secret Wisdom of God and bless him if he hath given you a better Constitution and a Body fit for Work and Service 2. Do you differ in the Endowments of the Mind in a quick Wit clear Understanding solid Judgment and the Vivacity of Natural Parts whilst others are more heavy and blockish Who must have the Glory of this God or you Iob 32.8 There is a Spirit in Man and the Inspiration of the Almighty giveth them Vnderstanding You are to help the weaker and glorify God that you have a more acute discerning otherwise your Understanding may undo you and your unsanctified Wit may be your eternal Ruin as many wit themselves into Hell 3. Is it that you flow in Wealth and Honour and have great Power and Interest Will you therefore vaunt your selves unseemly and despise and oppress the poor There are three Proverbs Prov. 14.31 He that oppresseth the Poor reproacheth his Maker Prov. 17.5 Whoso mocketh the Poor reproacheth his Maker And again Prov. 22.2 The Rich and the Poor meet together the Lord is the Maker of them all that is they live one among another and have need of one another Now God that forbiddeth the Poor to envy the Rich doth forbid the Rich to despise the Poor for otherwise they dishonour God This Injury and Contempt is to despise the Wisdom of God who would have some low and poor others dignified with Honour and Estate God hath laid this Burden upon them The Heathens that acknowledged a God and a Providence said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He that upbraided another with the Defects of Nature did not upbraid the Person so much as Nature it self So we that own a particular Providence may know that to upbraid any Man with his Poverty is to upbraid God who hath laid this Burden upon them We have cause to give Thanks that we are not as they that our Maker hath put a difference when they labour hard for the Supplies of Life they come to us more plentifully and easily 4. But chiefly is this difference to be understood with respect to spiritual things that we have the Means of Grace and are called to the knowledg of the Truth while others are left to their own ways sitting in the shadow of Death Surely it is a great Favour that we are not put to spell God out of the dark Book of the Creatures that we are not put to learn the Majesty of God from those natural Apostles the Sun and the Moon nor his Goodness from Showers of Rain and fruitful Seasons But shall not God have the Thanks and Praise Psal. 147.19 20. He shewed his Word unto Jacob his Statutes and his Iudgments unto Israel He hath not dealt so with any Nation and as for his Iudgments they have not known them Praise ye the Lord. There is a kind of Election and Reprobation within the Sphere of Nature or the Dispensation of external means as they are ordered by God's Providence The Benefit of Scriptures and Ordinances is a great Benefit How much hath God done for us above many others Our Lot might have fallen in Places of the greatest Idolatry and Antichristian Barbarism where we might have sucked in Prejudices against the Gospel with our Milk But to have a standing there where Salvation is usually dispensed is a great Mercy 5. Is it that you have many common Gifts and Graces which are denied to others Some have great Gifts for the good of the Body Mystical Common Christians have common Gifts some have what others have not Heb. 6.4 5 6. For it is impossible for those who 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 Powers of the World to come if they shall fall away to renew them again to Repentance c. compared with ver 9. But Beloved we are perswaded better things of you and things that accompany Salvation tho we thus speak To be nearer the Kingdom of Heaven is an advantage and to have some common work of the Spirit as Compunction After I was instructed I smote upon my Thigh Jer. 31.19 Awakening Grace Ephes. 4.14 Awake thou that sleepest and arise from the dead and Christ shall give thee Light 2 Tim. 2.16 That they may recover themselves out of the Snare of the Devil who are taken Captive by him at his Will God's Reproof Prov. 1.23 Turn ye at my Reproof behold I will pour out my Spirit upon you Job 36.10 He openeth also their Ears to Discipline and commandeth that they return from Iniquity God sanctifieth Providences to make us serious Psal. 94.12 Blessed is the Man whom thou chastenest and teachest him out of thy Law 6. Is it that you are a Christian not by outward Profession but spiritual Acquaintance with God Gal. 1.15 It pleased God who separated me from my Mother's Womb and called me by his Grace to reveal his Son in me There is a revealing Christ to us and a revealing in us that you are not carnal obstinate unbelieving as others but chosen out of the World John 15.19 and 1 Iohn 5.19 We know that we are of God and the whole World lieth in Wickedness that we are separated from the World and called to the Communion of God in Christ. 7. Is it that you are inabled in this Estate to do any thing that concerneth the Glory of God The Romans were wont to cast Garlands into their Fountains So we must ascribe all to God 1 Cor. 15.10 By the Grace of God I am what I am Luke 19.16 Thy Pound hath gained ten Pounds You must not rob God and put the Crown on your own Head no all must be laid at his Feet Rev. 4.10 The four and twenty Elders fell down before him that sat on the Throne and worshipped him that liveth for ever and ever and cast their Crowns before the Throne They have their Crowns from him and hold them of him and their only Design is to improve them for him 8. That among the serious Worshippers of God there is any difference between you and others either in Gifts or Graces or knowledg of his Will Iohn 14.22 Lord how is it that thou wilt manifest thy self to us and not unto the World That you are not lost in the Crowd and Throng That God should call you out to any Eminency
cause them to see their Misery and Impotency by the Law To Evidence this I will shew 1. What is the Covenant of Works 2. I will prove that all Men by Nature are under this Covenant 3. This is that Covenant which Natural Conscience sticks to 4. This Covenant rightly understood is the most ready way to convince a Iusticiary or to prepare Men for Christ. First What is the Covenant of Works I Answer It is the Covenant made with Adam in Innocency in which life was promised under the Condition of perfect Obedience to be performed by a man by his own Natural strength The Parties contracting in this Covenant are God on the one side and Man Created in the Perfection of Nature on the other side God and Adam with all his Posterity And the terms of this Covenant are perfect and unsinning Obedience and this perfect Obedience to be performed by us by our own strength Gal. 3.12 The Law is not of Faith but the man that doth them shall live in them That is the Law Covenant only promiseth Life to him that observeth what the Law prescribes and so hath perfect inherent Righteousness of his own it offers Life upon no easier terms than constant universal perfect Obedience Now the Sanction and Confirmation of this Covenant is by a terrible Curse explained by the Apostle Gal. 3.10 As many as are of the works of the Law are under the Curse for it is written Cursed is every one that continueth not in all things which are written in the Book of the Law to do them The Law pronounceth a Curse upon every Man who fulfills it not in every Tittle and every jot of it and who continues not so to do from the first minute of his Life to the hour of his Death which fallen Man can never do And therefore as long as he is under this Covenant he remains under God's Curse and Wrath. If he omit any thing that is required or commit any thing that is forbidden so that thô he should but once Sin he is under the Curse Secondly I shall prove that all Men by Nature are under this Covenant till they be reconciled to God by Christ. This Covenant concerns all Adam's Children untill they have a new Claim in the Second Adam for God contracted with Adam as a publick Person representing all his Posterity and so it concerns not him only but all his Heirs Take them in their Infancy they are under this Covenant therefore they are said to be by Nature Children of wrath as well as others Eph 2.3 All Men are under the deserved Curse of the Law by reason of Sin Or take them in their grown Estate Iohn 3.18 He that believeth not is condemned already because he believeth not in the Name of the only begotten Son of God that is because he is not freed from the Covenant of Works and the Curse of the Law by the Son of God Every Unbeliever is condemned already by the Sentence of the Law which they lye still under before they lay hold upon Christ the only Remedy for their deliverance The Sentence of the Law stands in force till you get it repeal'd by Christ. And some men will find that this Covenant is in force against them at the Day of Judgment â—or then there will be proceedings against them according to it All the World are judged according to one of these two Covenants Iames 2.12 13. Some shall be judged according to the law of liberty others shall have Iudgment without mercy Impotency doth not free any of Adam's Sons from this Covenant because this Impotency was contracted by our own Sin and doth not make void God's right as a Creditor doth not lose his Right by the Debtors Inability to pay him If a Man bind himself and his 〈◊〉 to pay such a summ of Money and he will vainly spend his Patrimony and so render himself unable to pay it he and his Heirs are still liable to a Process as long as the Debt remaineth unpaid or unremitted We and all ours are bound to perfect Obedience for the future and to make satisfaction for Sin past which we that are poor Creatures sold under Sin are never able to do Therefore this Covenant doth absolutely put us into such a State as that there is no Remedy for us but by flying to Jesus Christ. Thirdly This Covenant is that which Natural Conscience worketh on and seemeth most so to do so that when we urge Men with this Covenant we do but beat them with their own Weapons When the Covenant of Works was made with Adam all Mankind were then in his Loyns it was made with him in their Name and therefore Men by Nature do still retain a deep Impression of this Covenant as appeareth in that as soon as Conscience is awakened it judgeth Men according to this Covenant As Rom. 1.32 The Apostle speaks of the Heathens Who knowing the Iudgment of God that they which commit such things are worthy of Death The benummed Consciences of Heathens when they came to themselves they were afraid of Judgment according to the tenor of this Covenant And the same is seen in the endeavour of a Natural Conscience to do something that may make a shew of Good Works and a tolerable plea by this Covenant as in that Pharisees Plea Luke 18.11 12. I am not as other men are Extortioners Vnjust Adulterers or even as this Publican Christ speaks it of those that trusted in their own Righteousness the Pharisee brings a little Trash a few inconsiderable things I fast twice a week I give tithes of all that I possess and this is his Righteousness Again That Natural Conscience works towards this Covenant seems plain by the strange Affectation of the Righteousness of Works which is in all Mens Hearts and unwillingness to hear of any other Rom. 10.3 They being ignorant of God's Righteousness and going about to establish their own Righteousness have not submitted themselves to the Righteousness of God A Man would fain have a Personal inherent Righteousness in himself he is loth to be beholden to any other He would patch up any Righteousness of his own and is prone to trust in it a proud Creature will not submit Nay even the Regenerate God's own Children thô they are well instructed in the Righteousness of Faith and sufficiently see the Impossibility of a Righteousness of Works thô they have been under brokenness of Heart yet they are ever lingring after this Covenant with a Natural Desire of it and to rest in their own Duties And that was the Reason of that Expression of Luther Every one of us hath a Pope in his own Belly something that pleads there for the Merit of Works Fourthly This is the most ready way to convince a Iusticiary and to prepare Men for Christ by a sight and sence of their own Sin and Misery and Impotency by this Covenant and this for several Reasons 1 Reason Because every Man is apt to flatter
him that he was at first loth to consent to the Persecution but when he was once in he was more inexorable and merciless than the rest of his Companions None have done more vile things against God and the Interest of God than men accounted of a Good Nature when once the Temptation hath prevailed upon them Herod Agrippa was a sweet natur'd Popular man but he slew Iames and would have slain Peter also Acts 12.1 2. and all out of Easiness and Facility to please the People Usually none fall sooner into the Snare of Persecution and Hatred of the Saints of God than they and the Reason is Counsel is of great Advantage upon those that are of a plyant and pleasing Disposition and all their Parts and Excellencies are but like a Sword in a Cutlers Shop as ready for the Thief as the True man to purchase He is easily made a Prey to Satan and turned against God therefore do not rest in these things 2 Doct. That in some respect Christ loves those that are Orderly and Civil and do but outwardly carry themselves according to God's Commands I shall give the Reasons and then Apply it 1. The thing is Good in it self thô the resting in it makes it useless as to the Salvation of the Person that goes no further Micah 6.8 He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God These things are agreeable to the reasonable Nature and the Perfection of it lyes in them Now all Good is the Object of Love therefore if it be good Christ loves it 2. Because our Lord Christ is willing and ready to own the least Good in us that he might draw us on to more Here was a towardly Young man and Christ would not discourage him thô he was not Gracious it is said He looked upon him and loved him Mat. 12.20 A bruised Reed will he not break and smoaking Flax shall he not quench that is not despise and reject Weaklings When a Reed is broken we cast it away it is good for nothing but to be trampled under Feet and we are discouraged from blowing while we see no Flame but Smoke But Christ is of another Disposition he will not cast away the bruised Reed nor despise the smoaking Flax so far as there is any thing of Goodness in a Creature thô it be but Smoke Christ will own it 3. Because these things tend to the profit of Mankind and Jesus Christ his Heart is much set upon the good of Mankind His rejoycing was in the Habitable parts of the Earth before there was Hill or Mountain Prov. 8.31 Rejoycing in the habitable parts of the Earth and my delights were with the Sons of men And his Apostle doth press this that they which have believed in God might be careful to maintain good works these are good and profitable to men Titus 3.8 Christ is a great Friend and Patron of Humane Society therefore will shew his liking of it and how pleasing all things are to him that tend to maintain it as Justice Equity Temperance Prudence Moderation Fidelity Christ would put some mark of his Favour on those that excell in these things When he instructeth the Young man in the Commandments of the Second Table and he said All these have I kept from my Youth Iesus loved him VSE Now let us see what Use we may make of this 1. Negatively To shew what Use is not to be made of this Passage for men may be apt to abuse and make an ill use of Jesus his Love of these Moral Vertues 1. We cannot make this Use of it as if Christ did Love Moral Vertues as meritorious of Grace they are not such things upon which God hath bound himself necessarily to give the Grace of Conversion The Pelagians had this Axiom Facienti bomini quod in se est tenetur Deus dare ulteriorem gratiam That let a man do what in him lyes God is necessarily bound by that to give him further Grace And the Papists build upon the same ground their Doctrine of Meritum ex congruo Merit of Congruity As they hold Merit of Condignity in the Works of Renewed men so they hold Merit of Congruity in the Works of Unrenewed men as if God in Right and Equity were bound to recompence them with the Reward of Conversion But the Scripture puts Conversion upon another bottom and shews that it is not given according to the Good Works we have done but meerly of the Lord's Grace and Mercy Titus 3.4 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 Apostle speaks there of Converting Grace wherein we have a Negative and an Affirmative Cause He could have said simply of his mercy he saved us and no more but he would disprove Works therefore he doth express it Negatively Not by works of Righteousness which we have done Or at least he might have said this Not only by works of righteousness which we have done but also of his mercy he hath saved us and so might have allowed it as a Con-cause as having some influence something in it to bind God O No he excludes Works altogether Not by works of righteousness Or at least if the Apostle would express it Negatively and Positively he might have said thus Not by works which we have done but of his Mercy he saved us No but he says Not by works of righteousness which we have done He describes the Works which he rejects as being a Cause of Saving Grace All our Moral Righteousness the best of our Works they have no Influence upon God to give us Grace but meerly of his Grace he hath saved us therefore do not think that God by a certain Infallible Law is bound to give Grace 2. We must not so take this as that he doth love Good Qualities so as to make them equal with Christian Vertues or the Graces of the Spirit Morality is good but we must not lift it up beyond its place There is something better and that 's Grace those things which do accompany Salvation Heb. 6.9 I observe this because there are many secret Atheists that will cry up Moral Righteousness beyond its worth and the Vertues and Honesty of the Heathens to debase the Esteem of Christian Religion which the World now is grown weary of They think there was more Honesty by the Natural Institutions of the Heathens than by the Law of Christ and cry up Moral Honesty to the great detriment and prejudice of the true Religion I do confess if we compare some honest Heathens with many Christians in Name that have defiled themselves with monstrous Impieties it is not hard to determine which are the better men Loose Professors dishonour their Religion but the sound Grapes in the Cluster must not be judged of by
their Trouble and Astonishment graciously looketh upon them and in words full of Comfort giveth a Solution of that which was such a Riddle to them And Iesus looking upon them saith c. Here we have 1. Christ's Jesture Iesus looked upon them 2. Christ's Answer by a Distinction how it is impossible and how not In the first part of the Distinction there is a Concession That with Men it is impossible In the second Branch there is a Correction but not with God This latter Branch is Confirmed by a general Reason for with God all things are possible In this Text three things are asserted 1. The Impotency of Nature 2. The Sovereign Efficacy of Grace 3. The general Truth upon which it is grounded and that is the Omnipotency of God Accordingly the Points are three 1. That it is impossible for meer Man by his own Natural strength to get to Heaven 2. Men that are discouraged with the sense of their own Impotency should consider the Power of God 3. That this Power of God is Alsufficient and can do all things 1 Doct. That it is impossible for meer Man by his own Natural strength to get to Heaven Two things will Evidence that 1. There is Legalis Exclusio We are all Excluded by the Sentence of God's Law and therefore it is impossible for any meer Man to get to Heaven The Law knows no way of Justifying a Sinner but only of Saving a Creature Holy and Innocent and if we be not Holy and Innocent there is a Sentence in force against us That Scripture expresses the Tenor of the Law Gal. 3.10 For as many as are of the Works of the Law are under the Curse for it is written Cursed is every one that continneth not in all things which are written in the Book of the Law to do them An Innocent Nature is presupposed for the Person must continue it doth not say now begin The Law doth not treat with Man as lapsed or fallen or as having already broken with God but as in a good and sound Estate and therefore since by the Fall we are Sinners we are also under the Curse by Nature Eph. 2.3 And were by Nature the Children of Wrath even as others Lyable to the stroke of God's Vindictive Wrath. Well now with Man it is impossible God hath placed a Cherub with a Flaming Sword that keeps the Passage into Paradise Heaven Gates are shut against us now no meer Man can appease an Angry God or redeem his Soul from the Curse that keeps him out of Heaven We are weak and without strength Rom. 5.6 For when we were yet without strength in due time Christ dyed for the ungodly Weakness or without Strength there beareth the same sence with Unworthiness We are unable to perform the Work or Duty through the Curse of the first Covenant and when we were altogether sinful and unworthy then Christ dyed for us and therefore it is impossible in regard of his Legal Exclusion For suppose we could obey perfectly for the future yet the paying of New Debts doth not quit Old Scores We are without strength because we cannot expiate former Transgressions and so the Law is become impossible through the weakness of our Flesh Rom. 8.3 For 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. 2. There is Evangelica difficultas there are Difficulties by the Gospel which meer Man cannot overcome Tho' the Gospel giveth hopes of Entrance into Heaven or reversing the strict Conditions of the Law yet upon such Terms as we must be beholden to Grace for them Christ that requires the Conditions of the Gospel must also give them to us Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour for to give Repentance to Israel and forgiveness of sins He is not only a Prince and Law-giver but also a Saviour or the Author and Fountain of Grace He doth not only give the Priviledge Reâ—â—ssion but he gives the Condition Repentance If you conceive of Christ that he doth give the Priviledge and require the Conditions and no more you Legalize Christ as the Samaritans had a Temple without an Ark and a Mercy-seat so to speak of a Law without Grace or if you separate the Law of the Gospel from the Grace of the Gospel it is impossible Why is it thus impossible with Man upon Gospel-Terms the Legal Impossibility all will acknowledge but whence is this Evangelical Difficulty It ariseth from three things There is Vitios a Contrarietas a Corrupt Nature there are â—xterna Impedimenta many outward Snares and there is Inimica Oppositio a great deal of Enmity and Opposition therefore with Man it is impossible 1. There is Vitiosa Contrarietas a Corrupt Nature enclined to evil and averse to good Gen. 6.5 God saw that the wickedness of Man was great in the Earth and that every imagination of the thoughts of his heart was only evil continually Man hath such a Heart that if left to it self will always be minting evil Thoughts and evil Desires and carnal and inordinate Motions And as the Heart of Man is prone to evil so it is averse to what is good and so averse that it cannot do any of the great Duties that God hath required of him Look upon this averseness and impotency with respect to Duties he cannot know believe nor obey He cannot Know 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned And he cannot Believe Iâ—h 6.44 No man can come to me except the Father which hath sent me draw him it is not said he doth not but he cannot And he cannot Obey Rom. 8.7 The carnal mind is Enmity against God for it is not subject to the Law of God neither indeed can be And consider this Impotency with respect to our Thoughts Words and Deeds he cannot think a good Thought 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves he cannot speak a good word Matth. 12.34 How can ye being evil speak good things he cannot do any good thing Iohn 15.5 Without me ye can do nothing He doth not say Nihil magnum you can do no great thing you cannot acquit your selves in some Eminent Temptation with honour or in some notable Duty but Nihil you can do nothing without me Well then when we cannot know nor believe nor obey nor think nor speak nor do any thing without Grace surely it is impossible Man of himself should perform the Conditions of the Gospel he is wholly Impotent and unable to help himself 2. There are Externa Impedimenta Outward Impediments Man is Impotent and Corrupt naturally and his Corruption is fed and strengthened by worldly things and so his outward Condition
eminent of all the Stock appeareth by the Dignity of his Person God made Flesh Iohn 1.14 The Word was made Flesh and dwelt among us Or God manifested in the Flesh 1 Tim. 3.16 As also by his miraculous Conception Luke 1.35 The Holy Ghost shall come upon thee and the Power of the Highest shall overshadow thee therefore also that holy Thing which shall be born of thee shall be called the Son of God So Mat. 1.23 A Virgin shall be with Child and shall bring forth a Son and they shall call his Name Emanuel which being interpreted is God with us He that was God-Man in one Person and thus wonderfully conceived without a Male or Company of Man might well be looked upon as the Seed of the Woman here spoken of Now if you ask what necessity there was that the Conqueror should be the Seed of the Woman because the Flesh of Christ is the Bread of Life and the Food of our Faith I shall a little insist upon the Conveniency and Agreeableness of it 1. That thereby he might be made under the Law which was given to the whole Nature of Man Gal. 4.4 God sent forth his Son made of a Woman made under the Law He that came to repair our lost Condition needed to subject himself to the Precepts of God's Law that by Obedience he might recover what by Disobedience was lost and might be to us a Fountain and Pattern of Holiness in our Nature And therefore Christ in our Nature truly subjected himself and conformed himself to the Law of God that general and moral Law which all Men are obliged unto He performed the Duties of the first Table Luke 2.49 Wist ye not that I must be about my Father's Business He took all Occasions to glorify God And the Duties of the second Table as to his natural and reputed Parents Luke 2.51 He went down with them and was subject to them 2. That he might in the same Nature suffer the Penalty and Curse of the Law as well as fulfil the Duty of it and so make Satisfaction for our Sins which as God he could not do He was made Sin for us 2 Cor. 5.21 and was made a Curse for us Gal. 3.13 Phil. 2.8 He became obedient to Death even the Death of the Cross. There was a Curse denounced against those who yielded not personal Obedience and he came in the Sinners room to undergo it that the Justice of God might be eminently demonstrated the Law-giver vindicated and the Breach that was made in the Frame of Government repaired and God manifested to be holy and an hater of Sin and yet the Sinner saved from Destruction 3. That in the same Nature which was foiled he might conquer Satan As a Tempter he conquered him hand to hand in a personal Conflict repelling his Temptations Mat. 4. As a Tormentor and one that had the Power of Death so he conquered him by his Death on the Cross Heb. 2.14 Forasmuch as the Children are Partakers of Flesh and Blood he also himself took part of the same that through Death he might destroy him that had the Power of Death that is the Devil Christ would stoop to the greatest Indignities to free us from this Enemy and to put Mankind again into a Condition of Safety and Happiness that he having conquered they might also conquer 4. That he might take Compassion of our Infirmities having experimented them in his own Person Therefore he assumed humane Nature that he might have assurance of this Heb. 2.17 18. Wherefore in all things it behoved him to be like unto his Brethren that he might be a merciful and faithful High-Priest in things pertaining â—nto God to make Reconciliation for the Sins of the People For in that he himself haâ—h suffered being tempted he is able to succour them that are tempted We have now Assurance that he will pity us more than one who is a Stranger to our Blood He hath had trial of our Nature and our Miseries and Temptations and will be more sensible of the Heart of a tempted Man and will mind and attend upon our Business as his own 5. That he might take possession of Heaven for us in our Nature Iohn 14.2 3. I go to prepare a Place for you and if I go and prepare a Place for you I will come again and receive you to my self that where I am there ye may be also The Devil comes to depress our Nature and Christ came to exalt it he endeavoured to make us lose Paradise and Christ gave us Heaven Man fallen is strangely haunted with Doubts about the other World Now he that came to save us and heal us did himself in our Nature rise from the Dead that he might give us a visible Demonstration of the Life to come which he had promised to us that we might more regard the Offer He himself hath seized upon it that the rest of the Seed may be possessed of it and hath carried our Nature thither that in time our Persons may be translated 6. That after he had been a Sacrifice for Sin and conquered Death by his Resurrection he might also triumph over the Devil and lead Captivity captive and give Gifts to Men in the very Act of his Ascension into Heaven Eph. 4.8 Wherefore he saith When he ascended on high he led Captivity captive and gave Gifts unto Men. Having foiled his Enemies on the Cross it is fit he should triumph over them to assure the World of his Conquest and give such a Measure of his Gifts and Graces to his Church as might help them to scatter the Ranks of the Battel His Victory is shewn to be compleat as to the Head and as to the rest of the Seed of the Woman who are all willing to enter into Confederacy with him he hath left Ordinances and an Almighty Spirit that they may get to Heaven after him II. That Christ is at Enmity with Satan and hath entred into the Conflict with him 1 st We must state the Enmity between Christ and his Confederates and Satan and his Instruments For it is said in the beginning of the Verse I will put Enmity between thy Seed and her Seed which is principally to be understood of the Lord Christ and of his Confederates in the second place against Satan in the first place and his Instruments on the other side There is a double Enmity which Christ hath against Satan and so he undertakes the War against him as contrary to his Nature and Office 1. There is a perfect Enmity between the Nature of Christ and the Nature of the Devil The Nature of Satan is sinful murderous and destructive for it is said he was a Liar and Murderer from the beginning John 8.44 And 1 Iohn 3.8 He that committeth Sin is of the Devil for the Devil sinneth from the beginning For this purpose the Son of God was manifested that he might destroy the Works of the Devil Again ver 12. Not as Cain
thou hast ordained What is man that thou art mindful of him and the Son of man that thou visitest him But here the Son of God himself is become Man for us oh that Jesus Christ should stoop so low That he that fills all things should be shut up in the narrow straits of the Virgins Womb That Christ should disrobe himself of all his Glory and submit to the greatest abasement Iohn 3.16 For God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life 2. Hereby his Justice is discovered One Attribute is not to be exercised to the wrong and prejudice of another Now in this excellent contrivance God did glorifie his Mercy so as his Justice was no loser that being sufficiently satisfied in the Lord Jesus Christ. Therefore Justice which in it self is our dread is in Christ the ground of our comfort and support and that Attribute which would discourage Sinners doth now invite and draw unto Christ 1 Iohn 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness So Rom. 3.25 26. Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins that are past through the forbearance of God To declare at this time I say his righteousness that he might be just and the justifier of him that believeth in Iesus God would dispense acts of Grace with the greatest advantage to his Justice This is the Beauty of his design he would be just in Justification and those Acts which to be Acts of meer Grace are now made Acts of Righteousness 3. Hereby the Authority of the Law is still preserved God in Innocency had written a Law in Mans heart and he was to preserve the Honour of it Man transgressed this Law now by appointing Jesus Christ to dye for us the dignity of the Law is kept up Impunity maketh Sin to be lightly esteemed when Laws are relaxed there must be some Commutation or Recompence or else their Authority is not preserved Matth. 5.18 Till heaven and earth pass one jot or one tittle shall in no wise pass from the law till all be fulfilled The omission of punishment would detract from it therefore Christ must be made under the Law Gal. 4 4 5. But when the fulness of time was come God sent forth his Son made of a woman made under the law to redeem them that were under the law that we might receive the adoption of Sons Christ endured the severity of it 4. Hereby Gods Essence is discovered even the whole Trinity Father Son and Holy Ghost The Doctrine of the Trinity was but darkly revealed in the Old Testament till Christ came in the Flesh. One of the main designs of our Redemption was to discover God the Father God the Son and God the Holy Ghost There is a God that must be satisfied there is a God that must satisfie and there is a God that must seal up all this to the Soul At Christ's Baptisme when he was solemnly inaugurated into the Mediatorship there was a discovery of the Trinity the Father in a Voice the Son in Person and the Holy Ghost in the shape of a Dove 2. If we consider the Creatures Comfort it was the best way to establish that 1. Here is excellent Provision made against the infiniteness that is in sin by the infiniteness of Christs sufferings For though sin be but a Temporay Act yet it is infinite because of the Object being committed against an Infinite Majesty so Christs Sufferings were but a Temporary Act yet they were Infinite he being a Person that was both God and Man Therefore as Sins receive a value from the Person against whom they are committed so Christs sufferings receive a value from the Person by whom they are performed The Apostle puts a how much more upon the Blood of Christ. Heb. 9.14 How much more shall the blood of Christ who through the Eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God His Godhead did put a value and merit upon his Blood to expiate the guilt of Sin and therefore the blood of Christ is called the Blood of God Acts 20.28 Feed the Church of God which he hath purchased with his own blood So that if Sin did abound Grace had superabounded if Sin be put into one Scale put the Blood of Christ into the other The great purpose and design of God was to give us Triumph over the clamours of our own Conscience Sin is expiated and done away by the Blood of the Son of God 2. There is an excellent Provision made for all that the Creature stands in need of There are three things which trouble the Creature and they are only accomplished and made good in this great Contrivance of God the bringing of God and Man together the bringing of Justice and Mercy together and the bringing of comfort and duty together How God and Man are brought together who were separate by Sin 1 Pet. 3.18 Christ also hath once suffered for sin the just for the unjust that he might bring us to God To unite Man fallen to God there is Mortal and Immortal Greatness and Baseness Finiteness and Infiniteness brought together There is God and Man in one Person that there might be a Commerce between us and God our Nature as it were grafted and planted into the Person of Christ that our Persons might have social Communion with God Then Justice and Mercy are brought together the great inquiry of Nature is how to have a satisfaction for Justice that Mercy might have a free course what shall we do to recompense Justice Creatures would sacrifice themselves and all they have Micah 6.6 7. Wherewithal shall I come before the Lord and bow my self before the high God Shall I come before his face with burnt-offerings with calves of a year old Will the Lord be pleased with thousand of rams or with ten thousand of rivers of oyl Shall I give my first-born for my transgression the fruit of my body for the sin of my soul But it is not our first-born but Gods first-born So also Comfort and Duty are sweetly united together the Lord having provided a Merit against our Defects and a Spirit against our weaknesses the Lord is at peace with us and we are inabled comfortably to serve God 3. If we consider the profit of the Creature 1. This way serves to represent Sin You have no where such a sight of sin as upon Mount Calvary when you see the Son of God stretched out upon the Cross and crying out My God! My God! why hast thou forsaken me When the punishment of our Sins was laid upon Christ God sheweth how displeasing Sin was to him 2. To wean us from Vanity We make great matters of trifles and are apt to
prey into the Mouth of the Roaring Lyon You know how many a good purpose hath come to nothing and will not you watch This is the cause why we are so often surprized we live and walk as if we were not among our Enemies as if the Devil did not haunt us and we gave him no occasion to solicite God against us 2. Being forewarned let us be fore-armed or prepared against Sathans devises Otherwise when we think as Sampson to go forth and shake our selves as at other times we shall find that our strength is gone and we have permitted our selves too much to the power of the Enemy Our preparation mainly lyeth in two things 1. That we be dead to the Flesh and the World be sober and watchful Sobriety is a Moderation in all Earthly things The Devil usually gets the World on his side Therefore till we be dead to applause Commodity Honour and Profit and resolve to be Holy and Obedient to God though it cost us dear we shall do nothing in Christianity Satan will tempt the Flesh and that will soon say Spare thy self Matth. 16.22 This shall not be unto thee Therefore as long as there is a Bias of worldly Inclination upon us and we are set on the Pleasures Profits or Honours of the World or be taken too much with its Ease Peace and Prosperity we are not prepared and what work will Sathan make when he coms to toss us 2. Keep Faith upright Christ prays that Peters Faith may not fail And 1 Pet. 5.9 Whom resist stedfast in the faith Faith has many things to pitch on the whole Gospel but chiefly the Promises and Threatnings of the Gospel they will inform you what will be the end of Godlyness and Sin and a Man that hath his eyes opened and seeth the end of Godlyness and Sin hath a mighty Advantage As to the Promises of Christ surely Christ is no Deceiver will you credit the Devil whom you have found to be false and suspect the Promises of Christ Luke 12.32 Fear not little flock for it is your fathers good pleasure to give you the kingdom Christ promiseth more than the Devil As to the Threatnings let not the Threatnings of Men affright you if they threaten a Prison God threatneth Hell if they threaten to molest the Body God can cast Body and Soul into Hell God can preserve you from what Men threaten and he threatens what is worse than Man threatens and therefore to have our eyes in our Head and see the end of Godliness and Sin is a mighty help in this case that our Faith may not fail A SERMON On HEBREWS i. 9 Thou hast loved righteousness and hated iniquity therefore God even thy God hath anointed thee with the oyl of gladness above thy fellows IN the Context the Apostle is proving that Christ hath obtained a more excellent Name than the Angels they are Servants he a Son They are Creatures he is God They are to worship he is to be worshipped in which Divine Honours they can have no Communion They are Spectators of the Mystery of Redemption he is the Head of the Redeemed World as being solemnly appointed thereunto by God This is the Argument of the Text which is a quotation out of the 45. Psalm Thou hast loved righteousness c. In these words we have 1 A Description of Christ. 2. The Exaltation of Christ. 3. The respect of the one to the other therefore the one is the foundation of the other 1. In the Description of Christ his Holyness is taken notice of And 1. Both branches are mentioned Loved Righteousness hated iniquity 2. The Habitual Inclination of his Heart is asserted in all that he did or now doth do all proceeded from his love to Righteousness and his hatred to Sin 3. This Commendation or Description doth not only concerne his Personal Practice but his Design His Heart was set upon it not only to Practice Holyness himself but to promote it in the World For the Holyness of God Incarnate is Essentially necessary both to his Person and Imployment By it he was fitly qualified Nothing puts us on to do a thing throughly more than love this was Christs Principle and therefore he would express the most effectual means 2. His Exaltation God even thy God hath anointed thee with the oyl of gladness above thy fellows That is exaâ—ted thee above Men and all Angels anointing is often applyed to Christ. Psalm 2.2 Against the Lord and his anointed Acts 4.27 Thine Holy Child Iesus whom thou hast anointed Isa. 61.1 The Lord hath anointed me to preach good tydings to the meek Therefore he is called in the Hebrew Messiah and in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This anointing usually signifieth three things 1. The giving of Power and Authority as Saul by being anointed was made King of Israel 1 Sam. 10.1 And Aaron and his Sons made Priests Exod. 30.30 So Christ was anointed to Authorize his Dispensation or to invest him in the Authority and Power of the Mediatory Office 2. To fit and inable the Person so Authorized for the discharge of the Office unto which he was called for the Oyl was Typical and signified the Gifts and Graces of the Spirit So Jesus Christ was anointed with the Holy Ghost and with power Acts 10.38 To fit his Humane Nature for so high a Function 3. His Welcome and Entertainment at his return to Heaven and so the Glorious Exaltation of our Lord Jesus Christ when he solemnly sate down at the Right Hand of Majesty and entered upon his Kingdom was his Anointing for then was he solemnly made both Lord and Christ Acts 2.36 and evidenced to be the Lords Anointed One as I shall shew more fully by and by 3. The respect or Relation of his Exaltation to his Description therefore At least it is a consequent of what he had done in the World in love to Righteousness and hatred of Sin but moreover it is to him a Recompense Phil. 2.9 Wherefore God hath highly exalted him and given him a Name which is above every Name Rom. 14.9 For to this end Christ both dyed and rose and revived that he might be Lord both of the dead and living Which is no lessening of his Merit for therein he considered not himself but us that he might be a Merciful High Priest to us or a Powerful King to defend his People The Son of God had before his Incarnation a Glory to which nothing can be added and a full right which cannot be increased and whatever Glory he received as Mediator it concerneth us more than him Doct. That Iesus Christ as Mediator because of his Love to Righteousness and hatred of Sin is dignified and advanced by God not only above all Men but also above all Angels In handling of this Point 1. I shall speak of the Holyness of Christ. 2. His Unction which is the Consequent and Fruit of it I. Of the Holyness of Christ both as to his Person and
Office 1. As to his Person There we must consider the Original Holyness of his Natures Divine and Humane Divine he is called Isa. 45.21 A just God and a Saviour Humane he was wholly free from that Original Contagion wherewith others that come of Adam are defiled Luke 1.35 That holy thing that shall be born of thee shall be called the Son of God Now add to this his perfect Actual Obedience to God both in Heart and Life and this either to the Common Law of Duty that lyeth upon all Mankind for it became him to fulfil all righteousness Matth. 3.15 Or that particular Law of Mediation which was proper to himself Heb. 5.8 Though he were a Son yet he learned obedience by the things he suffered by which he answered the end of the Law which we have broken and was also the meritorious cause of the Covenant of Grace by which all Blessings are conveyed to us 2 Cor. 5.21 For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him Well then his Personal Holyness did make him acceptable to God and should make him amiable to us He loved righteousness and hated iniquity Adam in the state of Innocency did perfectly love Righteousness and hate Sin but not constantly for he soon fell Believers in the state of Regeneration love Righteousness and hate Iniquity sincerely and constantly but not perfectly but Christ when he assumed our Nature did love righteousness and hate Iniquity both perfectly and constantly in Heart and Practice and this even to the Death This qualified him for his Office of Prophet Priest and King As a Prophet who is so fit to teach the World Holyness as one that hath a perfect love to Holyness and hatred of Sin and this manifested in our Nature Angels are Holy and Righteous but not so as Christ who besides the Essential Purity and Holyness of the God-head hath also assumed our Nature and preserved it in Purity and Innocency And therefore his Nature and Practice agreeth with his design 1 Iohn 3.5 He was manifested to take away our sins and in him is no sin So as a Priest his Holyness gave a value both to the Merit of his Sacrifice and Intercession Heb. 7.25 26. Wherefore he is able to save them to the uttermost that come to God by him seeing he ever liveth to make intercession for them For such an high priest became us who is holy harmless undefiled separate from sinners Here was a pure unspotted Sacrifice offered up to God here upon Earth and pleaded and represented in Heaven He that was to satisfie in the behalf of others needed to be free from the defilement of Sin himself that he might be not only our Ransome but our Patterne Then as a King this Purity and Holyness is necessary not only that he might powerfully Effect but also Favour and Patronize all that is good Holy and Just in the World For Prov. 15.9 The way of the wicked is an abomination to the Lord but he loveth him that followeth after righteousness The one are the Objects of his Abomination the other of his love The Wicked are for a while prosperous and successful therefore they think God loveth them but they are an abomination to him into whose hands all Judgment is put They cannot collect or conclude his approbation from his forbearance no nor any neglect of Humane Affairs as if they were left to their own Chance and Arbitrement No all that can be gathered from hence is his great forbearance and Mercy to the worst while he is inviting them to Repentance On the other side you have the disposition of the Regenerate set forth who do not perfunctorily and by the bye do that which is Holy and Righteous but set their whole Heart and Desire to it They follow after Righteousness their business is to be eminently Holy and surely they are loved by Christ For he that hateth Iniquity and loveth Righteousness will love those that follow after it than which nothing more sweet honourable and blessed can be thought of by us than to be loved by our Redeemer To have a Prince love us or a Wise or Learned Man love us we highly value it What is it then to have Christ love us This will not be a barren or an empty Love Well then he is fit to be the King of the World 2. All this while we have spoken of his Personal Holyness which maketh him acceptable to God and amiable to us and qualifieth him for his Office Now let us see how he sheweth this love to Holyness and hatred to Iniquity in his Office as well as in his Person The general terme whereby this Office is expressed is Mediator The Three particular Functions are those of Prophet Priest and King 1. As to the general terme Mediator whose work it is to bring Heaven and Earth to kiss each other or to make Peace between God and Man God offended and Man guilty All that he did herein was out of his Love love to Righteousness and hatred of Iniquity which was the great Make-bate between God and us therefore surely his chief design was to destroy Sin and to promote Holyness So much we are told Dan. 9.24 That the Messiah shall come to finish transgressions and to make an end of sins and to make reconciliation for iniquity and to bring in everlasting righteousness and to seal up the vision and prophesie and to anoint the most holy The great business for which the Mediator came into the World was to destroy the Reign and Power of Sin and to advance the practice of all goodness and Holyness and to recover the lost World to God Now because his Heart was so much set upon this God anointed him with the oyl of gladness above his fellows 2. Come we to those Three particular Functions wherein this Office is exercised those of Prophet Priest and King 1. As a Prophet by his Doctrine he sheweth that he loveth Righteousness and hateth Iniquity for the whole frame of it discovereth and breatheth out nothing else but an hatred against Sin and a Love to Holyness Iohn 17.17 Sanctifie them through the truth thy word is truth Psalm 119.140 Thy word is very pure All the Histories Misteries Precepts Promises Threatnings aim at this one business that Sin may be subdued in us and brought into disrepute and disesteem in the world The Histories are certain Patterns and Example of Holyness and those taken from Men and Women that had not devested themselves of the Interests and Concernments of Flesh and Blood no more than we have and yet pleased and served God in their several Generations to excite us to like diligence and Self-Denyal Heb. 6.12 Be followers of them who through faith and patience inherit the promises The Misteries are not only to raise our wonder but breed a true Spirit of Godliness 1 Tim. 3.16 And without controversie great is the mistery of
To all Men and to our fellow Saints 2 Pet. 1.7 And to godliness brotherly-kindness to brotherly-kindness charity In Justice and Charity When the Web is one thing and the Woof another the Lord abhorreth it II. Of Holyness in the general What it is It may be considered relatively or positively 1. Relatively So that Thing or Person is Holy which is set apart from a Common to a Holy use 2. Positively So it implyeth the Renovation of our Natures and the Rectitude of our Actions For Holiness may be applyed to Persons or Actions an Action is Holy by its Conformity to the Rule a Person by the prevalency of his Principle Holiness with respect to our Actions is an Universal Endeavour of Conformity to the Will of God A Person is Holy by the prevalency of his Principle when his Heart by those Divine Qualities which we call Graces is constantly bent and powerfully inclined to please God in all things 1. For Holiness Relatively considered or with respect to our Relation to God These four thing are in it 1. An inclination towards God There is a new bias upon the Heart which bends it to God which before bended and tended towards Carnal Vanities Conversion is a turning to God and the Holy Life is a living to God Gal. 2.19 For I through the law am dead to the law that I might live unto God The great work of Grace is to set and fix the Heart towards him from whom we departed by our Folly and Sin that we may serve please and glorifie him in all things and finally come to injoy him as our chief happiness 1 Chron. 22.19 Now set your heart and your soul to seek the Lord your God 2. From this tendency towards God ariseth a Dedication of our selves and all that we have to the Lords Use and Service 2 Cor. 8.5 But first gave their own selves to the Lord and unto us by the will of God Rom. 6.13 But yield your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God Rom. 12.1 I beseech you therefore brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service They are ashamed they have so long kept God out of his right therefore now they resign themselves to be what he will have them to be and to do what he will have them to do 3. From this Dedication there results a Relation of the Persons so dedicated to God so that from that time forth they are not their own but the Lords Ezek. 16.8 Now when I passed by thee and looked upon thee behold thy time was the time of love and I spred my skirt over thee and covered thy nakedness yea I sware unto thee and entred into a covenant with thee saith the Lord God and thou becamest mine Rom. 14.7 8. For none of us liveth to himself and no man dyeth to himself for whether we live we live unto the Lord and whether we dye we die unto the Lord whether we live therefore or die we are the Lords 4. There is another thing and that is the actual using of our selves for God We are Vessels set apart for the Masters use 2 Tim. 2.21 If a man therefore purge himself from these he shall be a vessel unto honour sanctified and meet for the masters use and prepared unto every good work And according we must live not to our selves but unto God it resulteth from all the former 2 Cor. 5.15 And that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them If we love God and have a thankful sense of his love and kindness to us we will do so there needeth no other law to bind this upon us but our Love Love is the poise which inclineth the Soul to God If we are dedicated to God the sincerity of our Dedication is known by our use many give up themselves to God but in the use of themselves there appeareth no such matter they use their Tongues as their own their Hearts as their own their Bodies as their own their Wealth Strength and Time as their own but a sincere Christian maketh Conscience of his Dedication 1 Cor. 6.15 Know you not that your bodies are the members of Christ shall I then take the members of Christ and make them the members of an harlot God forbid Our Members are Members of Christ as we are in Covenant with him in point of fidelity we must not do so And his Interest in us obligeth us Matth. 22.21 Render therefore to Caesar the things which are Caesars and to God the things which are Gods We are not our own but Gods 1 Cor. 6.19 20. Ye are not your own for ye are bought with a price therefore glorifie God in your body and in your spirit which are Gods Do not rob God of his own you should make Conscience of alienating that which is the Lords Once more this is bound upon us by another Argument the certainty of our future account Luke 19.23 Wherefore then gavest not thou my money into the bank that at my coming I might have received my own with usury He will require his own with Usury We should keep a constant and faithful reckoning how we lay out our selves for God we must not spare God something only but the main drift and business of our lives must be to honour God he must have a share in all things we have and do I might add as another binding Consideration the constancy of Divine Inspection We are alwayes in the Eye and Presence of the Great God who still looketh upon us and considereth whose business we are about his or our own Luke 1.75 In holiness and righteousness before him all the dayes of our life We are alwaies before him and observed by him 2. Positive Holyness may be considered either with respect to our Persons or Actions 1. Our Persons When Ye are renewed by the Spirit or there is an inward principle of Sanctification wrought in our Hearts Other things when dedicated to God are changed only in their Use as Gold Silver and Goats Hair but when Man is dedicated to God he is changed in his Nature there is not only a difference between him and others but a difference between him and himself There is a difference between him and others not only as he is set apart for God and dedicated to an Holy Use the Godly are set apart for God Psalm 4.3 But know that the Lord hath set apart him that is Godly for himself But as he is cleansed purified and renewed by the Holy Ghost and so there is a difference between him and himself 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the spirit of our God Now this is necessary that
a Man should be Holy before his Actions shall be Holy for till a Man be Regenerated and act from a Principle of Grace in his Heart all that he doth is but the shadow and imperfect imitation of a good Action as an Ape would imitate a Man or as a violent Motion doth resemble that which is Natural We are bidden to be Holy as God is Holy 1 Pet. 1.15 But as he that hath called you is holy so be ye holy in all manner of conversation God as to his Essence and Being is Holy and all his Acts carry a condecency with his Nature He is righteous in all his wayes and holy in all his works Psalm 145.17 So we are made partakers of a divine nature 2 Pet. 1.4 and so live and walk in a God-like manner 2 Pet. 1.3 According as his divine power hath given unto us all things that pertain to life and Godliness Grace is given to beget Life and then we are visibly to express it in a course of Godly walking Grace is planted in the Heart and then the influence of it is defused throughout all the parts of his Life First there is Internal Holiness in the hatred of Sin and the love of that which is good and then External Holiness is expressed in avoiding the one and pursuing after the other In short Actions without Life are the motions of Puppets not living Creatures on the other side if there be a change of Heart there must be fruits becoming it Habits are known by their Acts and Resolution by our Practice and the new Nature by newness of Conversation A Principle of Grace there must be and a prevalent Principle such as gets the Mastery of Sin before a Man can be denominated Holy There are mixt Principles and mixt Operations in a Christian but one is in praedominancy though there be a mixture of Principles and of Operations yet there is not a mixture of Interests there is but one chief good their great design is to please God in all things 2. As a Person is Holy by his Principle so an Action is Holy by the Rule when it agreeth with it as to Manner and Matter and End The substance of the Matter must be such as is warranted by the Law of God which melteth and sets out the bounds of Sin and Duty For by the law is the knowledge of sin Rom. 3.20 Rom. 12.2 That ye may prove what is that good and acceptable and perfect will of God Gal. 6.16 As many as walk according to this rule peace be on them and mercy and upon the Israel of God So for the Manner it must be done in such a way as will suit with the Nature of the Action we are about A Man may sin in doing good when he doth not do it well Luke 8.18 Take heed how you hear Eccl. 5.1 Keep thy foot when thou goest into the house of God and be more ready to hear than to give the sacrifice of fools for they consider not that they do evil And in our ordinary Conversation Eph. 5.15 See then that ye walk circumspectly not as fools but as wise Prov. 4.26 Ponder the path of thy feet and let all thy wayes be established The end must be to glorifie God 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever ye do do all to the glory of God Coloss. 3.17 Whatsoever ye do in word or deed do all in the name of the Lord Iesus giving thanks to God and the Father by him A common Rule for all our Actions that they be undertaken in Christs Name and Thanks be given unto God for the event and success of them In short to be ruled by Christs Command depending on his help aiming at his Glory the Heart must be habitually inclined to all things in him and for him so as in the issue and close of their Actions to yield them matter of Thanksgiving to God this is that Universal Holiness which is required of all Christians III. Reasons why this Eminent Holiness both of Persons and Actions should take place in the Gospel above the times of the Law 1. Because of our Principle the new Nature wrought in us by the Spirit of God which is suited to the whole Will of God Eph. 4.24 And that ye put on the new man which after God is created in righteousness and true holiness As thou art a Creature thou art bound to do the whole Will of God for no Creature can be exempted from subjection to his Creator But now as New Creatures so are we fitted and prepared or put into a capacity to serve and please God in all things Eph. 2.10 For we are his workmanship created in Christ Iesus unto good works which God hath before ordained that we should walk in them Every Creature is fitted for the Operations which belong to that Life which it hath so the New Creature if created a new is fitted a new and therefore the New Nature must shew it self in all our Actions towards God and Men. The New Nature must still shew it self in all our Actions with God our Neighbour and our selves Titus 2.12 Teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in the present world In our Worship taking all occasions of conversing with God as Cornelious a devout man and one that feared God with all his house which gave much almes to the people and prayed to God alway Acts 10.2 In our dealings with Men Rom. 12.17 Provide things honest in the sight of all men In Charity Acts 9.36 Dorcas a Devout Woman full of good works and alms-deeds which she did Nay in our Recreations and Delights of the present Life use them still in order to God 1 Tim. 4.4 5. For every creature of God is good and nothing to be refused if it be received with thanksgiving For it is sanctified by the word of God and Prayer Gods Permission and Prayer calling for a Blessing on it The Word sheweth what is commanded as necessary what is lawful or indifferent Prayer on all things sheweth the seriousness of a Christian in lesser Matters he would go about nothing but what is recommended to God 2. Because of the Exactness of our Rule which teacheth us how to walk in our several Businesses and Imployments A Christian in his Walk either as to Faith or Manners is not left indifferent to choose what Rule pleaseth him best but there is a fixed determinate Measure of all our Actions how we shall enter into a state of Grace how we should behave our selves in it Micah 6.8 He hath shewed thee O man what is good and what doth the Lord God require of thee but to do justly and to love mercy and to walk humbly with thy God And Psalm 119.105 Thy word is a lamp unto my feet and a light unto my path Carnality is a walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the course of this world Eph. 2.2 Holiness is walking
without the apprehension of his doing good Psalm 119.68 Thou art good and doest good And of him and to him and through him are all things Rom. 11.36 Gods Essential Goodness is not I confess the first inviting Motive to draw our Hearts to him but his beneficial Goodness Yet the infinite perfection of his Nature is also an Object of our Love and Delight For the Creature was made for him and our good and benefit is not the last end As the Angels admire and adore God not only for his benefits but also for his Holiness and Soveraign Majesty and Dominion Isa. 6.3 Holy Holy Holy is the Lord of hosts the whole earth is full of his glory So should we who are to laud God and serve God on Earth as he is served in Heaven Matth. 6.10 Admire him and delight in him for his Holyness and the infinite perfection of his Nature Surely we are not only to bless him but praise him Psalm 145.2 Every day will I bless thee and I will praise thy name for ever and ever And verse 10. All thy works shall praise thee O Lord and thy saints shall bless thee These two words have their distinct reference Blessing to his Benefits and Praise to his Excellencies and when we praise God for his Glorious Being we should do it in a delightful manner Psalm 135.3 Praise ye the Lord for the Lord is good sing praises unto his name for it is pleasant It is pleasant and delightful to think of or speak of or shew forth the Excellencies of his Heavenly Majesty Again his Holiness is an amiable thing and therefore the Object of our Delectation If we must delight in the Saints because of their Holiness though they have never done us good Psalm 16.3 But to the saints that are in the earth and to the excellent in whom is all my delight If we are to account them the excellent ones of the Earth because of the Image and Beauty of God that is upon them then surely we are much more to love God not only because of his Benefits but because of his Holiness Yea if we are to love the Law of God and to delight in it as it is pure Psalm 119.140 Thy word is very pure therefore thy servant loveth it Then surely we are to love God also because of the immaculate purity of his Nature and to delight in him At least this is one though not the only nor the first reason of our love to him and delight in him 2. We are to delight and rejoyce in God as he hath discovered himself to us in Christ. That was the foundation of his beneficial goodness and the greatest discovery of the amiable Nature of God that ever was made to the Creature Iohn 3.16 God so loved the world that he gave his only begotten Son Rom. 5.8 Bâ—â— God commendeth his love towards us in that while we were yet sinners Christ dyed foâ— us That we might not conceive God to be all Wrath and inexorable unless upon hard terms therefore Christ came as the express Image of his Person full of Grace and Truth Well then God reconciled in Christ is the Life and Spirit of all our joy and gladness In Christ we see him accessable near to us and within the reach of our Commerce as dwelling in our Nature In Christ we see him gracious and propitious to us ready to do us good Luke 1.46 47. My soul doth magnifie the Lord and my spirit hath rejoyced in God my Saviour We have a great and a good God in Christ he is God and our Saviour 3. We rejoyce in God as we reâ—oyce in the fruits of our Redemption or in all those Spiritual Blessings which are offered or given to us by Christ such as Reconciliation or Gods admitting of us into the priviledges of his Holy Covenant Rom. 5.11 We joy in God through our Lord Iesus Christ by whom we have now received the atonement Clear that once and the cause of all our sadness and drooping discouragements is taken out of the way The bottom cause of our bondage and fears is the quarrel God hath against us by reason of Sin we can never be soundly merry and comfortable till that be taken up for as long as we apprehend him an Enemy and an Avenger how can we rejoyce in him So Psalm 32.11 Be glad in the Lord and rejoyce ye righteous and shout for joy all ye that are upright in heart The Psalmist speaketh of the pardon of Sins it is Davids Maschil an instruction from his own experience he begins the Psalm Blessed is he whose iniquity is forgiven whose sin is covered Blessed is the man unto whom the Lord imputeth not sin Then he concludeth rejoyce ye upright A Man that is condemned for some Criminal Offence and ready to be executed oh what joy hath he when he hath received his pardon So we should rejoyce in God who are as it were brought back again from the Gibbet and have received our Atonement So also in the gift of the Holy Spirit to sanctifie and heal our Natures if the Angels who are but the Spectators and Lookers on rejoyce in the Conversion of a Sinner should not the Parties interessed Luke 15.10 There is joy in the presence of the angels of God over one sinner that repenteth So in the hopes of Glory Luke 10.20 Rejoyce because your names are written in Heaven Rom. 5.2 We rejoyce in hope of the glory of God 4. We rejoyce in God when we delight to do his Will and are fitted for his Use and Service To be set and kept in the way to Heaven is a greater Comfort to us than if we had all the World bestowed upon us Psalm 119.14 I have rejoyced in the way of thy testimonies as much as in all riches David had experience of both as a puissant King and as Gods Servant So 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world In Carnal Rejoycing Men seek to conceal and hide the grounds of their Joy as being ashamed of them the Worldling in his Bags the Voluptuous in the Instruments of his Pleasure the Glutton will not point to his Dishes nor the Drunkard to his Pots and say This is my Rejoycing but a Christian dareth own his Joy this is my rejoycing that God hath taught me his wayes and inabled me to walk in them 5. We also rejoyce in God when we rejoyce in the Blessings of his Providence as they come from God and lead to God Ioel 2.23 Be glad then ye children of Zion and rejoyce in the Lord your God for he hath given you the former rain moderately and he will cause to come down for you the rain the former rain and the latter rain in the first moneth So Gods care in protecting us Psalm 5.11 But let all those that put
your Dedication of them to God in Baptism It is a mockery to Dedicate them to God and to Breed them up for the Devil the World and the Flesh. God complaineth Ezek. 16.20 Thou hast taken thy Sons and thy Daughters which thou hast born to me and these thou hast Sacrificed unto them to be devoured It is as disingenuous to Offer them to God and â—rain them up for the World or the Flesh. If they prove openly sensual we are troubled but if they secretly please the Flesh we mind it not but rather are secretly helpful to them in it if worldly we applaud them Thus do we betray those Souls which we should be a means to save 6. If they prove naught the Affliction will be double if you have not used the means to prevent it If by your carnal fondness you have born with their sin and given them their wills or indulge it by the evil example of your careless walking or out of sloth have neglected unwearyed endeavours to instruct them in godliness But when you have done your part you can the better submit to the will of God A Sermon on Phil. Iv. 8 Finally Brethren whatsoever things are True whatsoever things are Honest whatsoever things are Iust whatsoever things are pure whatsoever things are Lovely whatsoever things are of good Report If there be any Vertue and if there be any Praise think on these things Here is a General Rule for the regulating of our Conversations In it observe 1 The bounds of our Duty are fixed in seven things True Iust Honest Pure Lovely of good Report if any Vertue or if any Praise 2. The accuracy and care that we should use not to transgress these bounds Think on these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligently take heed to them that you may practise them Doct. That Christianity doth Adopt Moralities or precepts of good manners into its frame and constitution Here I shall inquire 1. What these Moralities are as they are here set forth to us in the Text. 2. In what manner Christianity doth enforce them 3. For what reasons I. What are these Moralities 1. Whatsoever things are true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this concerneth both our Speeches and our Actions 1. For our speeches that they be free from lying and falsehood Ephes. 4.25 Wherefore putting away Lying speak every man truth with his Neighbour for we are members one of another Lying is when men wittingly and willingly and with a purpose to deceive speak that which is false The matter of a lye is falsehood and the formality of it is an intention to deceive Now this we may do two ways either by way of assertion or promise The lying assertion is concerning what is past and present thus Ananias lyed to the Holy Ghost when he brought part of the price instead of all Act. 5.3 Eut Peter said Ananias Why hath Satan filled thine heart to lie to the Holy Ghost and to keep back part of the price of the Land The Promissory lie is when we Promise that which we mean not to perform Prov. 19.22 The desire of a man is his kindness and a poor man is better than a lyar That which men should desire is to be in a capacity to shew kindness or do good for greatness in the world is valuable upon this account as it giveth a man a power to shew kindness to others But many that covet the praise and reputation of it are very forward in promises but fail in performance Now a poor man that loveth you and will do his best is a surer Friend than such great men as only give you good words and sprinkle you with a little Court holy water But this should be far from a Christian for he is to keep his word though it be to his hurt Psal. 15.4 In whose eyes a vile person is contemned but he honoureth them that fear the Lord he that sweareth to his own hurt and changeth not Lying is a sin most contrary to the nature of God who is Truth its self but the Devil is called the Father of Lies And it is most contrary to the new nature Ephes. 4.24 25. And that ye put on the new man which after God is created in Righteousness and true Holiness Wherefore puting away lying speak every man truth with his neighbour Isa. 63.8 And he said Surely they are my People Children that will not lie It is most contrary to humane Society for commerce is kept up by Truth 2. For Truth in actions we should always keep the integrity of a good Conscience Psal. 32.2 Blessed is the man unto whom the Lord imputeth not iniquity in whose Spirit there is no guile 2 Cor. 1.12 For our rejoycing is this the Testimony of our Consciences that in simplicity and Godly sincerity not with fleshly wisdom but by the grace of God we have had our conversations in the World and more especially to you ward And Truth Sincerity and candour should be seen in all that we do Satan assaults you with wiles but your strength lyeth in down-right honesty Ephes. 6.14 Stand therefore having your loins girt about with Truth and having on the Brest-plate of Righteousness This will give you courage in the day of sore tryal and comfort in the very Agonies of Death Isai. 38.2 â— And Hezekiah turned his face towards the wall and prayed unto the Lord and said Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Therefore we must carry our selves sincerely free from Hypocrisie and Dissimulation whether towards God or men 2. The next boundary is Whatsoever things are Honest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grave and venerable free from scurrility lightness and vanity in word or in deed Religionis a serious thing and accordingly leaveth an impression upon the heart and maketh them serious that profess it The Apostle would have the Christian Women to carry themselves as Women professing godliness 1 Tim 2.9 10. In like manner also That Women Adorn themselves in modest apparel with shamefastness and sobriety not with broidered Hair or Gold or Pearls or Costly Aray but which becometh Women Professing Godliness with good works And surely all Christians should be of a modest and good behaviour A garish levity will not become them that live in constant Communion with a great God This cannot but make the Heart more awful and serious especially in the more aged Titus 2.2 That the aged men be Sober Grave Temperate sound in Faith in Charity in Patience 3. Whatsoever things are Iust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving to every one what is due and doing to others as we would be dealt with our selves Therefore we must defraud no Man of his Right whether Superiours Mat. 22.21 Render therefore unto Caesar the things which are Caesars and unto God the things that are Gods Or Inferiours Col. 4.1 Masters give unto your Servants that which
not a thing which God would keep secret from them What the Church knoweth the Angels know in some measure Or Secondly In the End Only to know They did not know meerly that they might know To know that we may be knowing is Arrogancy to know that we may gain by our Knowledge is covetousness and self-seeking to know that we may know is Curiosity but to know that we may adore and worship God this is Religion and Godliness This was their end that they might the more admire God in the discoveries of himself to the Creatures 2. Not total Ignorance of this Mystery before it was brought about They had some Knowledge of it but now to their Natural and Supernatural Knowledge there is added Experimental Knowledge which is daily increased in them 2. Affirmatively 1. They have such a deep sense of the worth of these things that they desire to know more Eph. 3.10 To the intent that now unto the Principalities and Powers in Heavenly Places might be known by the Church the manifold Wisdom of God By Principalities and Powers are meant Angels so called because God maketh use of them in governing the World and because of their great Power and Strength By Principalities and Powers in Heavenly Places are meant good Angels Now these glorious Creatures see more of the Wisdom of God by his Gracious Dispensations to the Church they improve and come to a more full Knowledge by observing and looking unto the Tenour of the Gospel and the Providences that do accompany it though their present State of Happiness doth give them full satisfaction for the time yet it is capable of some Additions and shall be perfected more fully at the last day when the torments of the faln Angels are also full 2 Pet. 2.4 God spared not the Angels that sinned but cast them down to Hell and delivered them into Chains of darkness to be reserved unto Iudgment It is true they are in termino not in via there can be no change of their State yet as to the degree they have not their full Happiness till then There are some things in this Mystery which they know not it is a deep Treasure of Wisdom and the Angels cannot see to the Bottom of it 2. In other things which they know they delight themselves in the view of them It is a sweet and comfortable Speculation with the thoughts of which their Hearts are ravished They desire to look into these things out of the delight which they take therein But why do the Angels so much delight in the Mystery of Redemption 1. Because of the Glory of God discovered therein 2. The good of Man procured thereby Both are laid down in the Angels Song Luke 2.14 Glory to God in the highest and on Earth Peace Good will towards Men. 1. For the Glory of God they see their Creator gets a great deal of Honour God was but half discovered in the Creation of the World but now more fully in the Redemption of the World In the Creation he shewed his Power Wisdom and Goodness but now he discovers more Attributes and these in a greater Latitude as his Truth Holiness and Justice His Truth in that this is the greatest promise His Holiness for here is the greatest instance of his hatred of evil and his Justice in the Agonies and Sufferings and shame of the Son of God In the work of Redemption God discovers his Power in dissolving the works of the Devil over-powering the resistance of Man It is true in the Creation there was nothing to help for there was nothing to lett and hinder His Goodness Rom. 4.8 But God commended his Love towards us in that while we were yet sinners Christ died for us God commendeth his love to us in loving such unworthy Creatures and with such a love So the Apostle Titus 3.4 But after that the kindness and love of God our Saviour towards Man appeared His wisdom not in ordering the Creatures but reconciling his Attributes When God embraced such unworthy polluted Creatures this is that the Angels are taken with to see the Wisdom Power and Justice of God shining forth in the Person of our Redeemer and in the work of our Redemption this is an admirable Looking-glass wherein to see these things 2. For the good of Man The Angels are without envy they rejoice at our welfare when the Nature of Man is so much preferred before theirs They are brought in rejoicing when Man was made Job 38.7 When the Morning Stars sang together and all the Sons of God shouted for joy When Christ was born Luke 2.13 And suddenly there was with the Angel a Multitude of the Heavenly Host praising God When Man is converted Luke 15.7 Ioy shall be in Heaven over one sinner that repenteth They rejoice in our Salvation Vse 1. Information It sheweth us 1. The Sublimity of Gospel Mysteries they are Speculations that befit Angels the Angels that behold the face of God admire at them Oh! How should we admire the Love of God in Christ that he hath provided such things for us in Christ that Angels wonder at The business of our Salvation is called a Mystery Ephes. 3.4 Whereby when ye read ye may understand my knowledge in the Mystery of Christ Rom. 16.25 According to the Revelation of the Mystery which was kept secret since the World began 1 Tim. 3.16 Without controversie great is the Mystery of Godliness An holy secret transcending the reach of ordinary knowledge such as nothing of it could be known by Man or Angel before it was revealed and after it is revealed it is a thing hidden from carnal Men in the Spiritual beauty of it and in a great measure from Believers themselves if their knowledge be compared with what it shall be hereafter 1 Cor. 13.12 Now we see through a glass darkly but then face to face now I know in part then I shall know even as also I am known Many are scandalized at the Scriptures because of the simplicity of them as containing onely a few plain truths but there are Mysteries which take up the mind and study of Angels and they think them worthy their best thoughts 2. The goodness of them the Angels are delighted in this study It is a pleasant sweet ravishing frame of truths the more we know them aright the more inquisitive shall we be and the more diligent to know more Those know nothing of Christ savourily who are so soon Gospel-glutted and Christ-glutted and look upon these discoveries and discourses of God's Grace in Christ as dry Chips and withered Flowers and hear them without any joy and thankfulness Revel 19.10 The Testimony of Iesus is the Spirit of Prophesie What should we delight in and busie our heads and hearts about but with God in Christ reconciling the VVorld to himself this takes off our delight from vain trifles Many of you Gentlemen that leave this study to Divines you lose much of the comfort and sweetness of your
reveal his Son in me 5. It reproves those that marr their Saviour with fleshly lusts and are distracted with hunting after the pleasures and profits of the World Rom. 8.5 For they that are after the flesh do mind the things of the flesh They that were invited to the Feast they made light of it and went their ways one to his Farm another to his Merchandise Matth. 22.5 They do not value the Glory of God and the true Interest of their own Souls Vse 3. Is to perswade us to search into and meditate upon these blessed and glorious Mysteries surely if the Angels desire to look into these things they much more are propounded to our admiration and delight because we have more need by reason of the imperfection of our knowledge and these things do more concern us because we are the parties interessed Needless Speculations we may well spare The things which concern our Redemption by Christ are our own affairs and our greatest and most necessary affairs to know our threatned Misery to prevent it and our promised Happiness to obtain it What we must doe and what we must be for ever is that business which we must most attend upon Here I shall enquire 1. VVhat 2. How 3. VVhy First VVhat the Person of our Redeemer and the work of Redemption 1. The Person of our Redeemer is a point of great concernment to be often thought upon The frame of Nature is set as a Glass wherein to behold and admire God 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 Much more the Person of our Redeemer for we best behold God in the Face of Iesus Christ 2 Cor. 4.6 God who commanded the Light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ Wherein we see God in our Nature and as Head over all things to the Church and as our Lord and Saviour God is most honoured in his greatest Works as the Sun doth more honour him than a Star and a Star than a Plant or Herb and Pile of Grass So the Person of Christ doth more set forth God than either Man or Angel or any thing besides Heb. 1.3 Who being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightness of his glory and the express Image of his Person As God sets forth more of his glory in him so he expecteth it from him and by him We are always looking at our own benefit but we do not look at God's Glory nor what of God is discover'd in Christ in whom his Goodness VVisdom and Power doth eminently shine forth Certainly the knowledge of Christ is the Christian's wisdom the true and proper Feast of a rational Mind Two things are most considerable in Christ his relation to God and his relation to the Universal Church 1. His relation to God as the express Image of his Person So the Angels delight to look upon him those holy Creatures do not consider their own benefit so much as their Creatour's Glory where they find most of God there they are most ravished therefore they greatly delight themselves when they consider the VVisdom Power and Goodness of God as manifested in Christ The Contemplation of these things is their Happiness Now shall the Angels pay this rent of Glory to God and shall not we Surely God should be as dear to us as to them 2. His relation to the Universal Church 'T is more to be the Churches Head and Saviour than ours in particular The Angels adore him for the Excellency of his Office and his transcendent Glory and Dignity It doth us a double good to reflect upon this partly to make our affection more publick and that we may consider the common good for a narrow private Spirit maketh Christians self-seeking and unpeaceable Christ mainly is the Head and Saviour of the Body Ephes. 5.23 Christ is the head of the Church and he is the Saviour of the Body VVhen you see that he is head of all Saints under what form and denomination whatsoever your affections are less liable to partiality for then all Christians will be dear to you as they are united to you in him and you will be more tender of the prosperity of the Church of which Christ is the Head And partly to fortifie you against the splendour of all created Glory for Ephes. 1.21 Christ is exalted far above all Principalities and Powers and Might and Dominion and every Name that is named not onely in this World but also in that which is to come The glory and splendour of Earthly things doth often dazzle our eyes now it is good to divert our minds by considering the Glory and Excellency of Christ. Kings and Emperours are nothing to him less than the light of a Candle compared with the Sun The Angels see him far above them and we should see him far above all created power and glory and so hearten our selves against all discouragements 2. The VVork of our Redemption which is double 1. In reconciling us to God 2 Cor. 5.19 God was in Christ reconciling the World to himself VVe should always ravish our hearts with this Speculation Heb. 3.1 Consider the Apostle and High-Priest of our Profession Christ Iesus He is our High-Priest as dealing with God and our Apostle as dealing with Man God thought it worthy of his eternal thoughts and therefore we should more set our Minds a-work about it Redemption by Christ is so much slighted because we do not consider the high and excellent ends thereof Certainly every faculty must be exercised in praising God Mind as well as Heart and this is the proper object to exercise our Minds as it doth the Angelical Contemplation and by our Minds our Hearts 2. In vanquishing our Enemies and removing the impediments of our Salvation By Merit Christ did it on the Cross Col. 2.15 Having spoiled Principalities and Powers he made a show of them openly triumphing over them in it That is on the Cross. Satan triumphed visibly Christ invisibly It was the hour of the power of darkness and yet of the Conquest of the Son of God Representativè he did it in his Ascention Ephes. 4.8 When he ascended up on high he led captivity captive he foiled his Enemies on the Cross and he triumphed over them at his Ascention But it was before the Tribunal of God in the sight of Angels and our Faith But then there is an actual conquest and triumph the conquest is still carrying on till his Kingdom be compleat Psal. 110.1 The Lord said unto my Lord Sit thou on my right hand till I make thy Enemies thy Footstool The effects are discerned as Christ casteth the Devil out of his Temples and Territories and out of the hearts of Men. The triumph is gloriously visible and sensible and open to the view of
Zeal We translate it Bitter Envyings or that secret discontent and grudge that we take at their advancement or esteem Well then in this Envying there is a grudge and an indignation and an evil inordinate Emulation of their Happiness 2. The object is expressed in the word Oppressor or Man of Violence in the 32 verse the froward The one noteth the disposition of his Heart he is froward the other the Evil of his practise he oppresseth or seeketh to bear down others by Violence The Froward Praefractus the hard inflexible man that is confirmed and settled in his evil purpose Refractory opposers of the ways of God Mark 't is not the Wicked or undeserving in the general A man may be Tempted to Envy them but the Froward and Oppressors such as are Maliciously and obstinately bent to do Mischief to us Though the advancement of such may be apprehended as a burden and Judgment and so complained of to God especially as 't is likely not only to prejudice our Interest and comfort of Life but as contrary to God's Honour and Interest or as it tendeth to the increasing or confirming of Wickedness yet we should not fret at it First as if they were Happier than the Godly lest we be tempted to let go our Innocency Secondly as if we did tax the Providence of God of Injustice Thirdly to be stirred up thereby to any undue Practice Fourthly that our quarrel should not be the main reason of that sense we have of this disorder our Ease our Credit our Revenge lest it be like Ionah's Ager Ionah 4. not so much for God's Honour as his own lest he should be accounted a false Prophet 2. That the People of God are subject to fall into this distemper of Envy at the Prosperity of the Wicked the Scripture every where witnesseth David is an Instance Psal. 73.3 I was Envious at the foolish when I saw the prosperity of the Wicked So Ieremiah so Iob so Habakuk so all the Saints Here in this lower World where our hopes are unseen and to come and our tryals are so many and the flesh is so Importunate to be pleased and the Wicked being of the Earth have so much of Earthly Happiness as Nettles that grow of their own accord will thrive better than Choicer Plants Especially when we our selves are burdened and streightned Now this troubleth the Children of God that Bastards should be better fed than Sons that they whom God hateth should seem to have more of the Fathers Love Care and Blessing 3. That there is little reason yet why the People of God should be so affected if you consider 1. The condition of the Wicked 2. The State of the suffering Godly 3. The mischievous Nature and effects of this Envy 1. The Condition of the Wicked though never so much exalted That 's represented in the Text Envy not for the froward are an abomination to the Lord. Mark 't is not only said God hateth them but abominateth them There is not only odium inimicitiae aut offensionis a hatred of Enmity but abomination of abhorrence when a Thing is done contrary to our will or when a Thing or Person is contrary to our Nature so God is not only angry with them but hateth them and that 's enough to make them miserable 1. Observe here That the suffering Godly the Spiritual Blessings which they have they have with God's love and cannot but have them so for these are not given in Anger But we cannot say so of the Wicked's Prosperity and Success that they have this with the love of God they have it from the hand of his Providence but his Heart is not with them for the Froward are an abomination to the Lord which sheweth that their Felicity is no true Felicity for 't is such as may consist with God's hatred This consideration that the Lord abhorreth wicked Men as it sheweth that they themselves can have no solid satisfaction in their Estate be it never so high plentiful and prosperous for they cannot for all this say that God loveth them Eccles. 9.1 No man knoweth either love or hatred by all that is before them Yea they may determine by the Word if wicked that God hateth them they are but fatten'd to destruction as Swine for the slaughter The Curse of God sticketh to them when they eat their plentiful Morsels of Meat put on their gorgeous Apparel they have this Thought to sowre all God hateth them I say as this Consideration lessens the comfort and satisfaction of wicked Men so should it abate yea take away the Envy of the Children of God God is displeased with them what plenty and pomp of living soever he affordeth them by the Bounty and Indulgence of his Providence Surely those whom God hateth are Objects of Pity rather than Envy if their Condition were well considered still they are under the Wrath of God Certainly the People of God when appointed by Man as Sheep to the slaughter being under the love of God are in a happier condition than wicked Men that are fatted for Destruction and under the wrath of God ' for 't is not the wrath of Man or the favour of Man that maketh us miserable or happy but the love and hatred of God Who was in the better condition Daniel among the Lions or Nebuchadnezzar among the Beasts In a sober mood which would you choose The love of God can sweeten the bitterest Cup that ever Believer drank off But if it were rightly apprehended to be lyable to his hatred is the saddest thing in the World 't is the Sting of Miseries and the Curse of Blessings 2. Observe To be hated and rejected of God should be esteemed by us as one of the greatest Calamities that can befall a poor Creature as to be accepted with him one of the greatest Blessings Psal. 4.6 7. There be many that say who will shew us any good Lord lift thou up the light of thy countenance upon us thou hast put gladness in my heart more than in the time when their corn and wine increased 1. On one side we have the Matter compared their good Things their Corn and Wine not sinful but lawful Comforts 2. 'T is proposed with a supposition of Increase not in the wane 3. For the Time take it at best when this Joy is most lively at the time of Vintage and Harvest 4. The Persons their Corn and Wine not different godly Men in whom these Things are refracted and broken not the same godly Man in whom these different Desires are found On the other side there is 1. The Matter and Ground of Gladness the Light of God's Countenance Ier. 2.13 My people have forsaken me the fountain of living waters and hewed them out Cisterns c. They drink of the Cistern you of the Fountain they rejoyce not in God but his Gifts and those not saving but the common sort such as Riches Pleasures Honours And in these not as the Effects of God's
Heart be well furnished the Tongue will not be barren and empty 2. Having your Furniture get those Graces which may quicken you to imploy it as Zeal for the Glory of God and love to Souls Fire turns all about it into Fire Mules and all Creatures of a Mungrel Race do not procreate 1 Iohn 1.2 3. For the Life was manifested and we have seen it and bear witness and shew unto you that Eternal Life which was with the Father and was manifested unto us That which we have seen and heard declare we unto you that ye also may have fellowship with us and truly our fellowship is with the Father and with his Son Iâ—sus Christ. And David's Maschill Psal. 32. Title is A Psalm giving Instruction True Good is diffusive of its self When Philip was called he inviteth Nathanael to come to Christ Iohn 1.45 and Andrew Simon Vers. 41. True Zeal sheweth its self by a Zeal to promote the Kingdom of Christ and the good of Souls And the new Nature seeketh to multiply the kinds and they who are really brought to Christ will be careful to invite others 3. We have need to pray to God that he will touch our Tongues with a Coal from the Altar that is by his Spirit purifie our Speech Isai. 6.6 7. Then flew one of the Seraphims unto me having a live Coal in his Hand which he had taken with the Tongs from off the Altar And he laid it upon my Mouth and said Lo this hath touched thy Lips and thine Iniquity is taken away and thy Sin is purged That we may shew forth nothing of pride and passion and carnal affection but speak upon all Occasions with a pure Zeal for him And again that he would open our Lips Psal. 51.15 O Lord open thou my Lips and my Mouth shall shew forth thy Praise That he would cast out the dumb Devil The habit of Grace without continual influence to act it effectually will not do its work the habit is a Gift and the bringing forth of the habit to exercise is another Gift 4. Watchfulness and heed is necessary otherwise Corruption will break out There is a quick intercourse between the Heart and the Tongue Pride will shew its self in a vain Ostentation of Parts Passion in some heat of Words Worldliness and Sensuality will bewray themselves and divert us from holy Conference to that which is Carnal and Worldly Discontent in some unseemly Expressions of God's dealings with us Indiscretion and Folly in a multitude of impertinent talk Psal. 141.3 Set a Watch O Lord before my Mouth Keep the Door of my Lips The Tongue must be watched as well as the Heart all watching will be to little purpose unless God bridle and curb our Tongues that nothing break out to his dishonour but this constant Guard is necessary Second Sermon I Come to the second Branch But the Heart of the Wicked is little worth Doct. That an Vnsanctified Heart is a Drossie Heart of no value and use as to Heavenly Things 1. Let me explain this Aphorism 2. Confirm it by Reason 3. Apply it 1. To open it 1. What is meant by the Wicked Man 2. What by his Heart 3. In what sense it is little worth 1. What is meant by the Wicked Man Answ. One that is not regenerate or renewed by the Holy Spirit They are of several sorts some are more gross in the out-breakings of sin others please the Flesh in a more plausible and cleanly manner the one are usually called wicked and prophane Persons but others are comprized also Psal. 14.3 They are all gone aside they are altogether become filthy there is none that doth good no not one They are all in the state of Nature and their corrupt Hearts are vile and loathsom in God's sight 1. Some have great Natural Abilities and Gifts as Achitophel 2 Sam. 16.23 And the Counsel of Achitophel which he counselled in those days was as if a Man had enquired at the Oracle of God yet his Heart was nothing worth as to God's acceptance and his own Salvation as the issue declared 2. Some have plausible shews of Piety and external Worship yet while the Heart is unrenewed that will not help the matter Matth. 23.27 28. Our Lord compareth them to whited Sepulchres which indeed appear beautiful outward but are within full of dead Mens Bones and of all Vncleanness Even so ye also appear outwardly righteous to Men but within are full of Hypocrisie and Iniquity 3. Not only the gross Dissemblers but those that are brought so far as to a partial Obedience yet this availeth not if the Heart be not cleansed and renewed as it is said of Amaziah 2 Chron. 25.2 He did that which was right in the sight of the Lord but not with a perfect Heart It was right in the matter and he did many things right but his Heart was nothing worth 4. Though Men act like themselves and have no condemning disallowing thoughts within themselves as conscious to any partiality and defect in their Obedience yet God still looketh to the Heart to see whether it be drossie or pure Gold Prov. 16.2 All the ways of a Man are clean in his own Eyes but God weigheth the Spirits He puts the Heart into the Balance of the Sanctuary Men blinded with self-love are partial in their own cause and when the action is fair over-look an unsanctified Heart but the Lord considereth it exactly quo animo with what spirit every thing is done 2. What is meant by the Heart Not that fleshy part which is in the midst of the Breast but the Soul with all its Faculties Understanding Will and Affections And this considered not as to its Natural Capacities and Properties but as corrupted by Sin Now great is the Pravity and deep is the Corruption of Man's Heart by Nature and that not only as to the Disorder and Disobedience of the Inferiour Faculties but as to the leading part of the Soul First In order to God Secondly As to Inferiour Things First In order to God 1. In the Understanding there is not only Ignorance but Indisposedness to know the Truth set forth by the Notions of Darkness and Blindness Ephes. 5.8 Ye were sometimes darkness 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off He hath no Spiritual discerning This is worse than bodily blindness because Men are not sensible of it Revel 3.18 And knowest not that thou art wretched and miserable and poor and blind and naked and because they seek not fit Guides to lead them Acts 13.11 And now behold the Hand of the Lord is upon thee and thou shalt be blind not seeing the Sun for many days And immediately there fell on him a mist and darkness and he went about seeking some to lead him by the hand But these cannot indure them 2. Vanity and Slightness and Folly Matth. 22.5 They made light of it Heb. 2.3 How shall we escape if we neglect so
Apply it closely What sin have I done How doth it concern me Practice it readily Iam. 1.25 But whoso looketh into the perfect law of libetty and continueth therein being not a forgetful hearer but a doer of the word this man shall be Blessed in his deed 3. Use is to put us upon Self-reflection Is our Fruit proportionable to our Hearing The Word is not only the Seed of Regeneration but the means of Growth 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 with 1 Pet. 2.2 As new born babes desire the sincere milk of the word that ye may grow thereby God does not consider what we are de facto but what we ought to be what strength we might have Our account is according to our means Luke 12.48 Unto whomsoever much is given of him shall much be required and to whom men have committed much of him they will aske the more Less Grace will serve to the Salvation of some than others Therefore take heed that where more Grace is bestow'd it be not neglected by you A Sermon on HEBR. ii II. For both he that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them Brethren IN this Epistle to perswade the Hebrews to continue in their professed Subjection to Christ the Apostle setteth forth Christ in his Person and Offices In his Person there are Two Natures Divine and Humane The Apostle proveth both by one Argument That Christ ought to be such a Person as was Superior to Angels and yet for a time to be also inferior to them He had already proved that Christ ought to be Superior to Angels He is now shewing the Reasons why he must be made a little lower than the Angels in his Incarnation and Passion The necessity and reasons of his Incarnation he beginneth to lay down in this verse For c. In the words observe 1. A Maxim or Truth laid down 2. A Consequence or Inference thence deduced 1. In the Truth laid down Two things are expressed 1. A difference between Christ and his People 2. An Union between them 1. The different Parties here spoken of He that sanctifieth and they that are sanctified Christ is the Agent he hath an active Power to free from Sin such as are polluted with it We are Passive for by him that sanctifieth is meant Christ One prime benefit we have from him is Sanctification 1 Cor. 1.30 Who is made unto us wisdom and righteousness and sanctification and redemption And by the sanctified are meant the People of God who sometimes were polluted and sinful 2. They are said to be of one This Notes the Union that is between them they are of one Stock and Lineage or one common Parent of Mankind Adam Of one Blood Acts 17.26 He hath made of one blood all nations of men to dwell on the face of the earth Thence Luke carrieth up the Genealogy of Christ to Adam Luke 2.38 So that he is one of our Kind and Nature There is indeed an union of Christ with man 1. By his Incarnation 2. Upon actual Sanctification In the first respect he is One with all Mankind as they are Men. In the Second He and the Sanctified which are the Church are one in an especial manner There is a Natural Bond between us and Christ and a Spiritual Bond The Natural Bond gave him an Interest to Redeem us The Spiritual Bond is the ground of our Comfort in that Redemption They are of one 2. The Inference or Effect thence resulting For which cause he is not ashamed to call them Brethren Which words represent 1 the condescension of Christ He is not ashamed 2. The nature and value of the Priviledge to call them Brethren 1. The condescension of Christ He is not ashamed We are said to be ashamed in Two Cases 1. When we do any thing that is filthy As long as we have the heart of a Man we cannot do any thing that hath filthiness in it without shame Or 2. When we do any thing beneath that Dignity and Rank which we sustain in the World The former Consideration is of no place here The latter then must be considered Those that bear any rank and port in the World are ashamed to be too familiar towards their Inferiors But yet such is the love of Jesus Christ towards his People that tho' he be infinitely greater and more worthy than us yet he is not ashamed to call us Brethren It is said Prov. 19.7 All the Brethren of the poor do hate him If a Man fall behind hand in the World his Friends look askew upon him But Jesus Christ tho' he be the Son of God by whom he made the World the splendor of his Fathers Glory and the brightness of his Person the Kings of Kings and Lord of Lords and we be poor vile and unworthy Creatures yet he disdaineth not to call us Brethren If a great Prince should call a poor Tradesman Brother it would be accounted singular Courtesie And yet what is the greatest Prince of the World to Christ 2. The nature and value of the Priviledge 1. The nature of it Christ calleth us Brethren Not Children Servants Friends but Brethren A Title of great dearness and intimacy 2. The value of it 1. It is not an idle foolish Compliment for there is Cause and Reason for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a reason of the use of this Title because all Mankind coming of one Father and being made of one Blood are Brethren And Christ reckoneth himself among us considereth the Bond he hath to us and assumeth all Relations proper to his Nature And also because the Sanctified are the Children of God by the Grace of Adoption 2. It is not an empty Title but a great and real Priviledge he is affectioned to us as Brethren His Call is Doing For his Call he is not a meer Nominal Titular or Complimental Word Rom. 9.25 I will call them my people that is openly and before all the world declare they are my People Called an Apostle 1 Cor. 15.19 Not worthy to be called thy Son Luke 15.21 Many Points may be hence deduced 1. That Iesus Christ ought to be of the same Nature and Stock Yet he with those whom he redeemed or sanctified to God 2. That Christ having taken our nature upon him counts it no disgrace to acknowledge and accept us as Brethren 3. The kindred is only reckoned to the Sanctified Though all Mankind have the same nature and come of the same stock yet he that sanctifieth and they that are sanctified are all of one therefore he is not ashamed to call them Brethren 4. This Sanctification which is required of us must proceed originally from Christ. 1. That Iesus Christ ought to be of the same nature and stock with those whom he redeemed or sanctified to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
before the endless fruition of God Now he is Sanctified when his worldly Love is cured and he is brought back again to the Love and Obedience of God Those that are Healed of the over-love of the World are Sanctified as the inclinations of the flesh to worldly things are broken 2. Why this Appropriation 1. Because the Relation is only reckoned to those that have benefit by it Now none but the Sanctified have benefit by Christ's Incarnation As Christ told Peter Iohn 13.8 If I wash thee not thou hast no part with me Without this Soul washing Men can prove no Interest in Christ. This is the great evidence If no Interest in him no Communion with him no share in the Inheritance purchased by him and so it doth them no good to hear of a God in their nature Alas if the secure world did mind this they would more seriously study Holiness and not so easily presume on the Grace of God in Christ. 2. Because there the Relation holdeth of both sides Christ is born of a Woman and they are born of God Iohn 1.13 And he is a Kinsman doubly ratione incarnationis suae regenerationis nostrae as Macarius He taketh Humane Nature and we partake of the Divine Nature 2 Pet. 1.4 They that have not this new Birth the Kindred is not reckoned to them It is between Sanctifier and Sanctified There is a conformity between Head and Members of the Mystical Body an unity of Nature Spiritually as well as outwardly The Sanctified are of one as well as the Sanctifier they are of the Spirit 3. The Captain of Salvation and the Heirs brought to Glory are an Holy Society whereof he is the Head and they the Members He Sanctifieth and they are Sanctified A living Head and rotten Members will not suit As a Prince instituteth a noble Society suppose of the Garter whereof he is Head all the Members that call one another Brethren are in their degree of answerable Nobility with himself So Christ hath instituted a Society where all shall be Brethren but he the Head He gave himself for it Eph. 5.27 Christ is the head of the Church and Saviour of the Body 4. These suit with Christ's ends of coming into the World and assuming Humane Nature Two ends there were of his Humiliation and mean condition in the World 1. One by way of Merit to procure the Sanctifying Spirit to restore us to a state of Holiness and to purifie to himself a peculiar People zealous of good Works Tit. 2.14 Eph. 2.25 26. The Spirit begets us to the Image of God and it is by Christ that we are possessed of the Spirit and renewed according to his Image in Righteousness and true Holiness 2. His mean condition whereby he became our Brother and did partake of flesh and blood because his Brethren did partake of the same is a testimony against the Pride Carnality and Worldliness of Men which is the true Impurity of their Souls He was in the form of a Servant and made himself of no Reputation Phil. 2.7 8 9. to draw off deluded Men from over-loving the Pleasures and Riches and Honours of the World and so to cure them of that perverse Love wherein impurity and unholiness doth consist and to teach us a setled contempt of all these Vanities in comparison of God and Heaven and that inclination and affectedness we should have to him 5. These are qualified for the Inheritance suited to the everlasting Glory and Happiness which belongeth to the Brethren Matth. 5.8 Blessed are the pure in heart for they shall see God God is an holy God and Heaven is the place where his Holiness dwelleth If God will be now sanctified in all that draw nigh unto him surely they must be sanctified that dwell with him hereafter unless we be washed by the Blood of Christ and sanctified by his Spirit of Grace how can we dwell in his â—ight We must be consecrated before we can minister in his Heavenly Temple God will not divest himself of his Holiness to gratifie impure and unholy Creatures and admit them to dwell in his Presence upon other Terms 1 Use. To press you to labour after holy Hearts and holy Lives The more you increase in Holiness the more you increase in the favour of God Prov. 11.20 Such as are upright in the way are his delight A Man is made truly amiable by Holiness the more God loveth him and it is the greatest Testimony of God's love to us to give a new Heart and a right Spirit within us Rom. 5.5 The love of God is shed abroad in our hearts by the Holy-Ghost which is given to us 2 Use. It shews who they are that may take comfort in that Christ calls them Brethren even the Sanctified such as have the Spirit of Christ dwelling and working in them and do purifie themselves yet more and more They that have not this double Union and Communion with Christ are not Brethren though they be Men as Christ was For though Christ assumed their Nature yet they do not assume Christ's Nature Though he was the Son of Man yet they are not the Sons of God Therefore try 1. Are you Sanctified Is there a Principle of Grace set up in your Hearts Another Spirit than the Spirit of the World Is there a new Spirit as God has promised Ezek. 36.26 27. 2. Does that Work go on It is compleat in Parts at first but are you growing in degrees as an Infant doth Is there more Love more Zeal Faith Fear Reverence Watchfulness Are you more fixed more cleaning your selves 2 Cor. 7.1 More humbâ—ing your selves for out-breakings of Sin â—s there more fitness and suitableness to God's Will more pressing towards the Mark as it was with Paul Phil. 3.14 4 Point That this Sanctification which is required of us proceedeth originally from Christ. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that Sanctifyeth and therefore said to be made unto us Sanctification 1 Cor. 1.30 That is a Fountain of Holiness Now Christ sanctifyeth us 1. Partly by his Merit Flee to the Blood of Christ as the meritorious and procuring Cause When God's Image was lost there was no way to recover it but by paying a Price to provoked Justice and no less price would serve the turn than the Blood of Christ. Therefore it is said Eph. 5.26 He gave himself for the Church that he might cleanse and sanctify it meritoriously And this he hath done sufficiently on the Cross Heb. 10.14 By one offering he hath perfected for ever them that are sanctified That is done enough for the perfect reconciling of all that are sanctified 2. By his Spirit 1 Cor. 6.11 But ye are sanctified ye are cleansed in the name of our Lord Iesus and by the spirit of our God Whatever the Spirit of God doth he doth as Christ's Spirit as being purchased by him as dwelling first in him who is the Head and then in the Members and for his Glory and as we
is the Object of the Expectation 2. Their Respect to it they seek it Seeking implies two things 1 st An hearty Desire 2 dly An earnest Endeavour in the Use of Means 1 st An hearty Desire For seeking is the earnest Desire of a thing lost or absent The seeking of this Glory Honour and Immortality implieth an earnest Desire of it as appeareth by Col. 3.1 2. If ye then be risen with Christ seek those things that are above which is further expressed by Set your Affections upon things above And this is not a slight Desire but such a Desire as prevaileth above the Desires of other things Such an Affection to them as is not controuled by other Affections Matth. 6.33 Seek ye first the Kingdom of God and his Righteousness First that is so as our Pursuit of other things doth not cross our Affections to these Many desire Heaven and Glory but they are soon put out of the Humour and take up with the Pleasures and Honours and Profits of the World and they become Slaves to their fleshly Appetites and Senses and the good things here below 2 dly Seeking implieth Diligence and an earnest Endeavour such as the Woman used that sought her lost Groat Heb. 13.14 Here we have no continuing City but we seek one to come If we desire it and long after it something must be done in order thereunto As our Desires are greater so our Endeavours will be greater than after worldly things For to seek is to bestow our earnest Care and serious Diligence upon it See how it is expressed in Scripture by Labour John 6.27 Working and working out Phil. 2.12 By pressing towards it Phil. 3.14 By striving Luke 13.24 Because we meet with Opposition You must not think to come to the Injoyment of this great Happiness with Idleness and cold Wishes No we must be at Pains and such Pains as Flesh and Blood will count hard Labour Well now we may from hence conclude the first part of the Mark of the Heirs of Promise 1. By the Object they are distinguished from the wicked and carnal part of the World who covet the Honours Riches and Pleasures of the present Life but these are ingaged in a more noble Design they seek Glory and Honour and Immortality That is they seek not Vain-glory but labour to make themselves truly glorious honourable and immortal 2. Again from the Object and Act together they distinguish themselves from all Infidels and Unbelievers for they seek Glory and Honour where it is to be found and in the way wherein it is to be found and so go upon sure Grounds They are ascertained by the Truth of God's Word and depend upon it that if they seriously set themselves to obey and honour God in the World they shall have Glory and Honour with him 1 Sam. 2.30 Those that honour me I will honour John 12.26 If any Man serve me him shall my Father honour And elsewhere Upon this they are certain 3. By the Seriousness of the Act they distinguish themselves from Hypocrites or partial Believers Those that have a slight Sense of Eternity will desire Glory and Honour and Immortality but to desire it so as that it shall be their top Care to desire it so as that all other things should be lessened in their Opinion Estimation and Affection to desire it so as to labour after it in the first Place this is the Disposition of the Sincere only They can withdraw the Vail of Sense and look to the Glory that cometh from God only They prize it above all the Glory of the World and resolutely chuse it for their Portion with an habitual and thorow Consent of their Wills and the Drift and Aim and Bent of their Lives is to be for God and their Salvation and this is first and chiefly sought after in all their Indeavours Secondly The Means and Way wherein they seek after it by patient Continuance in well-doing A good Design without a good Way is nothing and therefore next to a right End we must chose a right Way and if we desire Salvation we must mind the right Way thither Now in the Way and Means three things are considerable Here is 1. Well-doing 2. Continuance 3. Patient Continuance If one of these be wanting all cometh to nought If Well-doing be wanting our Perseverance is but an Obstinacy in things sweet and pleasing to the Flesh and our Patience but a carnal Self-denial nothing conducing to our great End If Well-doing be regarded yet if there be not a Continuance or a Continuance only when we are put to no Trial then the Benefit is lost All three must concur 1. For Well-doing Let us state that first that we may not be mistaken The World is filled with ill Notions every Man applaudeth himself in his own Course be it never so vain The Covetous the Ambitious the Dissolute when they thrive in their several ways they will think they do well Psal. 49.18 Though whilst he lived he blessed his Soul and Men will praise thee when thou dost well to thy self A Man 's own self-deceiving Heart measureth Good and Evil by his present Condition in the World The brutish Worldling applauds himself in his own Course when it succeedeth The Glutton thinketh he doth well when he maketh much of and cherisheth and pampereth himself The Ambitious applaudeth himself in his good Fortune The Prodigal when he spendeth thinketh he doth well And the Covetous when he spareth thinketh he doth well and contrary Persons will say so Ay but there must be another Rule than the Fancies of Men that is Well-doing which really turneth to our eternal Good To do well is to obey Righteousness to obey the Truth for it is opposed to those that violate the Light of Nature and wrangle and dispute away that true Religion which is offered for their Cure and Remedy 1. To do well is to obey Righteousness or to act agreeably to those Obligations which lie upon us with Respect to our Relation to God others and our selves There are but three Beings in a moral Consideration God Neighbour and Self Paul's Adverbs are suted to them Titus 2.12 Soberly Righteously and Godly As to Self-government of our Fancies and Appetites we are to live Soberly in an holy Weanedness and Moderation in the midst of all present Delights and Comforts As to our Neighbour we are to live Righteously in all Justice Truth Mercy Fidelity in our Relations as Parents Husbands Subjects Children Wives As to God we are to live Godly in an holy Subjection to him and intire Dependance upon him and Communion with him So to do well with Respect to God is to behave our selves as to one that is so excellent powerful and good and upon whom we depend so much not breaking his Laws for all the World As to others Whatsoever ye would that Men should do unto you do even so to them Matth. 7.12 Not only Negatively to prevent the Wrong but Positively to do