so in the Body each Member liveth in the Whole and the Whole in all the Members and they all exercise their several Functions for the Common Good 1 Cor. 12.25 The Members should have the same care one of another We are not Friends and Brethren but Members 2. No one thing is so much inculcated in his Sermons John 15.17 These things I command you that ye love one another Will you take a Charge from a dying Man This was the great Charge that Christ left at his Death it was a Legacy as well as a Precept Speeches of dying Men are wont to be received with much Veneration and Reverence especially the Charge of dying Friends The Brethren of Joseph fearing lest he should remember the Injuries done to him in seeking his Life selling him into Egypt they use this Plea Gen. 50.16 17. Thy Father commanded us before he died saying So shall ye say unto Joseph Forgive I pray thee now the Trespass of thy Brethren and their Sin for they did thee Evil And now we pray thee forgive the Trespass of the Servants of the God of thy Father We count it a piece of Natural Honesty to fulfil the Will of the Dead When Christ took his leave of the Disciples this was the Charge that he left upon them Therefore when thy Heart beginneth to be exulcerated consider What Love do I bear Christ since I do not respect his last Commandment Again as it was Christ's last Commandment so it was his new Commandment John 13.34 A new Commandment I give unto you That you love one another as I have loved you that ye also love one another It was his solemn Charge A New Commandment How New since it was as old as the Moral Law or Law of Nature New because Excellent as a New Song or new because solemnly and expresly renewed by him and commended to their Care as new Things and new Laws are much esteemed and prized Christ would have this Commandment always new and fresh or new because enforced by a New Argument As I have loved you so should ye love one another When we see how much Christ hath loved us even to the Death of the Cross we may learn to love with a new kind of Love Experti amorem meum tam novum inauditum This was a new kind of Love indeed to enkindle Love in our Souls Christ gave us such a new kind of Love as was never seen nor heard of Christ came from Heaven to propound us a Patern of Charity as to repair and preserve the Notions of the Godhead by the greatness of his Sufferings so to shew us a Patern of Charity and to elevate Duty between Man and Man Ephes. 5.2 Walk in Love as Christ also hath loved us and hath given himself for us an Offering and a Sacrifice to God of a sweet smelling savour In Christ's Example we see the highest Patern of Love John 15.9 As the Father hath loved me so have I loved you His Father loved him with an Infinite Love yet parted with him for the Salvation of Men and Christ parted with himself and all to raise our Love to God and Men the higher But I digress 3. In his Prayers that which he reinforced again and again is Unity and Love When he was about to die he foresaw the Divisions of the Church and that Satan would by all means endeavour to sow Strife corrupt Nature putteth us on Discords He left some Apostles others Believers but all Men wherefore he prays for the Apostles Let them be One for Believers Let them be One. Christ that left Unity as a Charge in his last Sermons he would leave it as a Legacy in his last Prayers But why was Christ so earnest in his Prayers 1. Because it is such an Excellent Blessing Christ would not have been so earnest for it if it had not been so excellent I would not digress into a commendation of Concord and Love Pax ab omnibus landatur à paucis servatur all commend it tho few observe it yet a little will not be unnecessary This is the Strength and Safety of the Church Col. 3.14 And above all things put on Charity which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bond of Perfectness or a perfect Bond the Cement of the Church The Church is but one Temple where Stones squared by Grace are cemented with Love and inhabited by the same Spirit this keepeth them fast in the Building This is the Beauty and Safety of the Church the joining that runneth through all the squared Stones As the Health of the outward Body dependeth on the Symetry and Proportion of the Members and the Harmony and Disposition of all the Parts so doth the Welfare of the Church upon the Bond of Love Next to Truth there is not a greater Blessing and Christ prayeth for the Apostles that they might be kept in the Truth for this End that they might be one in Love And as nothing is more profitable to the Church so nothing is more acceptable to God it pleaseth God exceedingly to see all that call him Father to love as Brethren Certainly there is not a greater Grief to his Spirit than to see us divided in Opinion and Affection in our Prayers and Supplications Certainly there is much in Concord in praying when all God's Children do besiege Heaven with uniform and joint Supplications Things stick in the Birth because we are not agreed what to ask As Reformation sticketh towards Men because we are not agreed what to hold forth to the World so it sticketh as to God because we are not agreed what to ask When the Israelites would have God's Help it is said They came all as one Man to ask his Counsel Judges 20.1 Then all the Children of Israel went out and the Congregation was gathered together as one Man from Dan even to Beersheba with the Land of Gilead unto the Lord in Mizpeh Oh when shall it be so amongst us there is not only Altar set up against Altar but Prayer against Prayer We are first divided in Practices and Opinions and then in Prayers God's dear Children and Servants are divided in Language we cannot in charity but judg them to be acted with the same Spirit inspired with the same Breath yet they yield a different sound It is said of the Primitive Believers that they continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in Prayer and Supplication Acts 1.14 And they were with one accord in one place when the holy-Holy-Spirit descended on them Acts 2.1 And yet how seldom doth any publick Congegration meet with one mind in the same place As in an Organ when some Pipes do make a sound others keep silence Mat. 18.19 If two of you shall agree on Earth as touching any thing that they shall ask it shall be done for them of my Father which is in Heaven God looks for an Agreement and Harmony in our Requests if we would speed with him 2. Because Christ foresaw
doth shine resplendently without us in the person of the Mediator and the riches of the Gospel yet the dead and dark heart of man is not affected with it John 1.5 And the light shineth in darkness and the darkness comprehendeth it not till God shine into our Hearts 2 Cor. 4.6 For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the glory of God in the face of Jesus Christ. Unless this Doctrine of Gods Fatherly Love and Grace be accompanied with his illuminating Sanctifying Comforting Spirit who sheds abroad this Love in our Hearts which is revealed in the Gospel 3. The disposition thence resulting from the application of this object to us by the spirit such as the object is such are the affections stirred up in us as by Law-truths the spirit worketh conviction terrors of conscience legal contrition Acts 2.37 and thence Bondage ariseth so by the Gospel where God is represented as the Father of Mercies and the God and Father of our Lord Jesus Christ and in him our God and Father the Impression must be suitable this Spirit that worketh by the Gospel must needs be the Spirit of Adoption or such a Spirit as worketh a Child-like disposition in us for the Impression must always be according to the stamp 1. USE To perswade us to look after the spirit of adoption we never do seriously and closely christianize till we get it but either have a literal Christianity a form of knowledg in the Gospel without the Life and Power or a legal Old Testament Spirit To quicken you consider these Motives or Priviledges which you will have by it 1. Peace of conscience Or a rest from those troubled and unquiet thoughts which otherwise would perplex us Rom. 14.17 For the Kingdom of God is not meat and drink but righteousness and peace and joy in the Holy Ghost and Rom. 15.13 Now the God of hope fill you with all joy and peace in believing This calm of mind differeth from the deadness and benummedness of a stupid conscience that 's a thing we never laboured for groweth upon us we know not how 't is maintained by idleness rather than by Watchfulness and Diligence and is inconsistent with serious thoughts of God and our eternal condition but this is the fruit of our reconciliation with God and those Blessed priviledges we injoy in his Family it stirreth up admiration and thankfulness 2. Liberty in Prayer For the great help we have in Prayer is from the Spirit of Adoption Zech. 12.10 I will pour out upon you the spirit of grace and supplication That Spirit which cometh from the Grace and free Favour of God stirring up Child like addresses to God Rom. 8.26 Jude 21. Building up your selves on your most holy faith Praying in the Holy Ghost Without this our Prayers are but a vain babling 3. Readiness in duty 2 Cor. 3.17 Where the spirit of the Lord is there is liberty They serve God with a free spirit the Holy Life is carried on with more sweetness and success not by compulsion but with ready mind Psal. 51.12 Vphold me with thy free spirit John 8.32 If the truth shall make you free then are you free indeed men are under shackles and Bondage if they have not the Spirit of Adoption they drive on heavily have not largeness of heart and love to God Heaven and holiness Psal. 119.32 I will run the ways of thy commandments when thou shalt inlarge my heart When the heart is suited to the work there needs no other urgings but if we force a course of Religion upon our selves contrary to our own inclination all is harsh and ingrate and cannot hold long 4. Comfort in afflictions Their true consolation and support in afflictions is the Spirit of Adoption Heb. 12.5 Have you forgotten the exhortation which speaketh unto you as unto children and therefore he pursueth it all along They that injoy the priviledges of the Family must submit to the discipline of the Family God will take his own course in bringing up his Children he scourgeth every son whom he receiveth Heb. 12.6 7 8. while we have flesh in us there is use of the rod if God should suffer us to go on in our sins we were not legitimate but degenerate Children Children take it patiently if beaten by their Parents for their faults Pro. 9.10 Parents may err through want of wisdom their chastisement is arbirtary and irregular there is more of compassion than passion in God Gods rod is regulated with perfect Wisdom ordered by the highest love and tends to the greatest end our Holiness here and Happiness for ever and we have Christs example John 18.11 The cup which my father hath given me shall I not drink it The bitterest Potions came not from God as a Judg but as a Father are tempered by a Fathers hand 5. Hope of the benefits of the new Couenant pardon and life 1. Pardon We often forget the duty of Children but God doth not forget the Bowels of a Father our Adoption giveth us hope that he will not deal severely with us Mal. 3.17 Psal. 103.13 The relation of a Child is more durable not so easily broken off as that of a servant a Child is a Child still and therefore allowed to remain in the family when a servant must be gone Secondly For life everlasting and Glory Rom. 8.17 And if children then heirs heirs of God and joint heirs with Christ if so be that we suffer with him that we may also be glorified with him 1 John 3.1 2. The Spirit of Adoption doth both incourage and incline us to wait for it Rom. 8.2 3. But what shall we do to get this Spirit of Adoption 1. 'T is certain that the gift of the spirit is the fruit of our reconciliation with God the general reconciliation with mankind was evidenced by pouring out the Spirit Personal and particular reconciliation with God is the ground of giving the Spirit of Adoption to us Rom. 5.11 We joy in God through our Lord Jesus Christ by whom we have received the Atonement Therefore do what God requireth in order to reconciliation enter into conditions of peace enter into Covenant with God abhor your former disobedience cast away the weapons of defiance and love God and delight in him 2. Steep your minds in frequent thoughts of Gods fatherly goodness 1 John 3.1 Behold what manner of love is this that we should be called the sons of God! Consider it and admire it 2. USE Reflection Have we the Spirit of Adoption 'T is known 1. By a kind of naturalness to come to God and open our hearts to him in all our wants go and cry Abba Father The spirit of Adoption much worketh and discovereth its self in prayer to cry to our Father is an act becoming the Sons of God the manner is fervent affectionate this cry is not by the tongue but by the heart Exod.
the Saints partly by shedding abroad the love of God in their hearts Rom. 5.3 4 5. Gods smiles are infinitely able to counterballance the worlds frowns and partly by a clearer sight of their blessedness to come remember your eternal blessings and how far your afflictions prepare you for them 2 Cor. 4.16 17. For this cause we faint not but though our outward man perâ—sh yet the inward man is renewed day by day For our light afflictions which are but for a moment worketh for us a far more exceeding and eternal weight of glory The greatest trouble cannot make void this hope yea it doth prepare you for it your Spiritual estate is bettered by them 2. Doct. That prayer is one special means by which the Holy Spirit helpeth Gods children in their troubles and afflictions 1. Troubles are sent for this end not to drive us from God but to draw us to him Psal. 50.15 And call upon me in the day of trouble I will deliver thee and thou shalt glorifie me Trouble in its self is a part of the curse introduced by sin when God seemeth angry we have a liberty to apply our selves to him In trouble we are apt to think God an enemy and that he putteth the Old Covenant in suit against us but then God expects most to hear from us 2. Prayer is a special means to ease the heart of our burdensome cares and fears Phil. 4 6 Be careful for nothing but in every thing by prayer and supplication let your requests be made known unto God When the wind is got into the Caverns of the earth it causeth Earthquakes and terrible Convulsions till it get a vent we give vent to our troublesome and unquiet thoughts by prayer when we lay our burden at Gods feet 3. 'T is a special means of acknowledging God as the fountain of our strength and the Author of our blessings First As the fountain of our strength and support we have it not in our selves and therefore we seek it from God he is able to keep us from falling Therefore we pray to him 1 Pet. 5.10 But the God of all grace who hath called us to his eternal glory by Jesus Christ after that ye have suffered a while make you perfect stablish strengthen settle you Secondly As the Authour of our deliverance 2 Tim. 4.18 He shall deliver me from every evil work 1. USE Is to exhort us to prayer First He delights to give out blessings this way Jer. 29.11 12 For I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an expected end Then shall you call upon me and ye shall go and pray unto me and I will hearken unto you And Ezek. 36.37 Thus saith the Lord God I will yet for this be enquired of by the house of Israel to do them good And our Lord Christ as Mediator was to ask of the Father Psal. 2.8 Ask of me and I will give thee the heathen for an inheritance and the uttermost parts of the earth for a possession Secondly All mercies come the sweeter to us as they increase our love to God and trust in him Psal. 116.1 2. I love the Lord because he hath heard my voice and my supplication because he hath inclined his ear unto me therefore will I call upon him as long as I live 2. USE Is Information If we would have the spirits help let us pray there we have most sensible feeling of his assistance our strength lyeth most in asking and when we are at a loss what to do your hearts are more eased in prayer than in any other work every condition is sanctified when it bringeth you nearer to God if crosses bring us to the throne of Grace they have done their work your trouble is eased 3. Doct. That the prayers of the godly come from Gods Spirit That the Spirit hath a great stroke in the prayers of the saints is evident by many other Scriptures besides the text as Jude 20. praying in the Holy Ghost that is by his motion and inspiration Look as we breathe out that air which we first suck in so the prayer is first breathed into us before breathed out by us first inspired before uttered so Zech. 12.10 I will pour upon them a Spirit of grace and supplications A Spirit of grace will become a Spirit of supplications Where he dwelleth in the heart he discovereth himself mostly in prayer so Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father The Spirits gracious operations are manifested especially in fitting us for and assisting us in the duty of prayer affectionate and believing prayers are ascribed unto him God hath put forth the Spirit of his Son crying c. Here I shall enquire 1. In what manner the spirit concurreth to the prayers of the faithful 2. What necessity there is of this help and assistance 3. Caution against some abuses and mistakes of this doctrine For the first 1. These three things concur in Prayer as different causes of the same effect The spirit of a man the new nature and the Spirit of God First there is the Spirit of a man For the Holy Ghost makes use of our understandings for the actuating of our will and affections the Spirit bloweth up the fire tho it be our hearts that burn within us Secondly the new nature in a Christian is more immediately and vigorously operative in Prayer than in most other duties and the exrcise of Faith Love and Hope in Prayer doth flow from the Renewed Soul as the proper inward and vital principle of these actions so that we and not the Spirit of God are said to repent believe and pray Well then there is the heart of man and the heart Renewed and Sanctifyed for the Spirit as to his actual motions doth not blow upon a dead coal But then there is the Spirit of God who createth and preserveth these gracious habits in the Soul and doth excite the Soul to act and doth assist it in acting according to them as for instance the natural spirit of man out of selâ— love willeth and desireth its own good and its own felicity in general and is unwilling of destruction and apparent misery or whatever may â—ccsion it But then as we are renewed this will to good is sanctified that God is chosen as our portion and felicity or as the principal good to be desired by us Faith seeth that the favour and fruition of God in a blessed immortality is our true happiness and love desireth it above all things And on the contrary shunneth damnation and the wrath of God and sin as sin and all the apparent dangers of the Soul Hope waiteth and expecteth the fruition of God and the good things which leadeth to him accordingly we address our selves to God and put forth and act this Faith Love and Hope in Prayer this our renewed Spirit doth but
they will say arise and save us Exod. 10.17 Intreat the Lord that he may take away this death only So that all cometh from mere self-love partly because those relentings which they have for sin go not deep enough to divorce their hearts from it Psa. 78.36 37. Nevertheless they did flatter with their mouth and they lyed to him with their tongues for their heart was not right with him neither were they stedfast in his covenant Even then when they sought God right early and remembred that God was their Rock and the high God their Redeemer the Judgments of God had some slight effect upon them reduced them to some degree of repentance and good behaviour and temper for a while but all this while they were but like ice in yielding weather thawed above and hard at bottom partly because if they pray for spiritual things 't is but a dictate of conscience awakened for the time not the desires of a renewed heart seconded with constant endeavours to obtain what we ask of God and so The soul of the sluggard desireth and hath nothing Prov. 13.4 They are not urging desires that quicken to diligence But what prayers then come from the spirit 1. When there is something divine in them such as are suited to the Object to whom we pray and looketh like worship relating to God when it hath the stamp of his nature upon it we apprehend in God two sort of Attributes some that belong to his Mercy and Goodness some to his Majesty and Greatness now his Mercy and Goodness is seen in the joy of our faith and confidence his Majesty and Greatness in our Humility and Reverence both prompt us to serious worshipping 2. When there is something beyond the work of our natural faculties and prayer is not the fruit of memory and invention but of faith hope and love a man by the help of memory and invention may frame and utter a prayer which his heart disliketh 3. Whatever prayers are according to the will of God v. 27. And he that searcheth the heart knoweth what is the mind of the spirit because he maketh intercession for the saints according to the will of God 3. VSE is to exhhort you to get this spirit of prayer and supplication 1. Beg the Spirit of God From his fatherly Love Luke 11.13 If ye then being evil know how to give good gifts to your children how much more shall your heavenly Father give the holy spirit to them that ask him 2. Beg it as purchased by Christ as one of his Disciples as one that hath consented to the Covenant of Grace which is a dutiful and obediential acceptance of Christ Jesus as our alone remedy so doth Paul pray for it Eph. 1.17 18. That the God of our Lord Jesus Christ the Father of glory may give unto you the spirit of wisdom and revelation in the knowledg of him The eyes of your understanding being enlightned that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints So doth God offer it 3. Obey the spirit in other things and then he will help you in prayer Rom. 8.14 For as many as are led by the spirit of God are the sons of God That implyeth that he not only directs but we follow his direction therefore make it your business to obey his motions when he would restrain you from sin Rom. 8.13 If ye through the spirit moriifie the deeds of the body ye shall live When he inviteth and leadeth you into Communion with God which is called by the Apostle walking in the spirit Gal. 5.25 Obey him speedily for delay is a plausible denial thoroughly doing all that he requireth of you constantly not sometimes only when generally you neglect him the spirit is a stranger to you in prayer when you neglect his other motions there is a grieving the spirit Eph. 4.30 And grieve not the holy spirit whereby ye are sealed to the day of redemption A resisting the spirit Acts 7.51 Ye stiffnecked and uncircumcised in heart and ears ye do always resist the holy ghost And there is a quenching the spirit 1 Thes. 5.19 Quench not the spirit 4. Do not pride thy felf with the assistance he giveth Psal. 91.15 He shall call upon me and I will answer him and will be with him in trouble and I will deliver him Simon Magus would fain have the power to work miracles Acts 8.19 And when Simon saw that through the laying on of the Apostles hands the holy ghost was given he offered them money saying give me also this power that on whomsoever I lay hands he may receive the holy ghost SERMON XXXVI ROM VIII 27 And he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God IN these words the former priviledg is amplified He had spoken of the assistance we have from the spirit now acceptance Those sighs and groans which are stirred up in us by the spirit are not without fruit and success for they are taken notice of and accepted by the Lord. If they were confused and unintelligible groans or hasty sighs that die away and are gone like a puff of wind the priviledg were not so much no they are of greater regard than so they are observed and rewarded by God And he that searcheth c. In the words we have 1. A property of God mentioned that he searcheth the hearts 2. An Inference thence or an application to the matter in hand he knoweth the mind of the spirit 3. A reason why those groans are not unprofitable because he maketh intercession for the saints according to the will of God God knoweth the meaning of them and accepteth what is agreeable to his will 1. Let us consider the property of God which is here mentioned he that searcheth the hearts God needeth no search but knoweth all things by simple intuition but 't is spoken after the manner of men who enquire and search into those things which they would know more accurately and exactly And so it sets forth the infinite knowledge of God Doct. They that come to worship God had need have their hearts deeply possessed with a sense of his Omnisciency I shall prove two things 1. That God is Omniscient and in particular doth know the hearts of men 2. That those that would worship before the Lord must soundly believe and seriously consider this 1. That the hearts of men lie open to the view of God is a truth often inculcated in Scripture as in that speech of God to Samuel the Prophet 1 Sam 16.7 When Eliab Jesses eldest son was brought before Samuel surely the Lords Anointed is before him And the Lord said Look not on his countenance nor on the height of his stature for I have refused him the Lord seeth not as man seeth for man looketh on the outward appearance but the Lord looketh
calumnies the people of God are represented as strange sort of people unto the World 2 Cor. 6.8 As deceivers and yet true They are reputed as a company of hypocrites and dissemblers all their experiences questioned and scoffed at prophane and wanton wits will be spitting out their venom in every age and Gods people will be Judged according to men in the flesh though they live to God in the Spirit 1 Pet. 4.6 God permitteth it reproach is the soil and dung whereby he maketh his heritage fruitful but yet this is an hiding and disguising the Spiritual life Lastly 'T is hidden under manifold weaknesses and infirmities the best have their blemishes and the most of Christians shew forth too much of Adam and too little of Jesus and so the Spiritual life is carryed on darkly and in a riddle Though the old man of corruption doth not bear sway in their hearts to command direct and order all their actions as formerly it did yet sin is not wholly gone they feel a Law warring in their members Rom. 7.33 And 't is not only warring but sometimes prevailing that they themselves can feel little of the holy life There are some question and life of grace others scorn and scoff at it yet believe it for 't is the great truth revealed in the Scriptures and 't is in some measure felt by sense yea the rays of this hidden and rejected life are often discovered to the World For there are some who by their practices condemn the World live in counter-motion to the corrupt sort of men walk as those that have another Spirit than the Spirit of the World 1 Cor. 2.12 and as those that look for an happiness else where Therefore believe that there is such a life 2. Value and esteem it according to its worth and excellency I mean with a practical esteem as Paul doth counting all things but dung and dross in comparison of the excellency of the knowledge of Christ. What would he know in him Phil. 3.10 That I may know him and the power of his Resurrection Or the vertue of raising him out of sin to the life of grace Oh that is an excellent thing indeed 'T is more to be advanced to this life than to the highest honour in the World This is to live in God to God to have miracles of grace wrought in us every day 'T is the divine power that giveth us all things that pertain to life and godliness 2 Pet. 1.3 Not begun nor carryed on without a daily miracle or a work exceeding the power of nature or the force of the creature life ennobleth all things a living dog is better then a dead Lion to be alive to God when others are dead in sin what a great priviledge is that 3. Deal with Christ about it Come to him he purchased it by his death John 6.51 This is my flesh which I have given for the life of the World To God in sacrifice to us for food Look upon him as one that is possessed of the fulness of the Spirit to work it in all those that come to God by him Heb. 7.25 He is able to save to the uttermost all those that come to God by him for he liveth for ever to make intercession for them That is penitent believers for by faith and repentance we come to God by Christ. He is angry that we will not come to him for this benefit John 5.40 Ye will not come to me that ye may have life If you have a pressing need why should you keep away from him That 's his Quarrel against us that we will not make use of him for this benefit He is best pleased when we have most of it John 10.10 I am come that they might have life and have it more abundantly He would have us not only living Christians but lively He hath appointed Ordinances to convey it to us The word Isa. 55.3 Hear and your Souls shall shall live The Sacraments Psa. 22.26 The meek shall eat and be satisfied they shall praise the Lord that seek him your heart shall live for ever Prayer that we cry earnestly and express our desires of this benefit Psa. 36.9 For with thee is the fountain of life in thy light shall we see light David often calleth upon God as the God of his life Well when we go to God he remitteth us to Christ Christ to the Spirit and the Spirit to the Ordinances there we should observe his drawings and obey his sanctifying motions when he saith Arise from the dead and Christ shall give thee light Eph. 5.14 When more awakned than at another time 4 When we have this life let us Improve it and act grace in all holy obedience unto God Eph. 5.25 If we live in the Spirit let us walk in the Spirit If partakers of the new life of grace we must shew it in our conversations for newness of heart is seen in newness of life USE 3. is to put us upon self reflection and self examination Have we a new life communicated to us 1. If it be so then there is a great change wrought in us 'T is said of Christ he was dead and is alive Rev. 1.18 To him we are conformed Luke 15.24 This my Son was dead and is alive again he was lost and is found So Eph. 2.1 You that were sometimes dead in trespasses and sins yet now hath he quickned Surely when a man is translated from death to life that should be a sensible change as if another Soul dwelt in the same body he is another man to God hath holy breathings after him delights frequently to converse with him in prayer Acts 9.11 Arise and go into the street called straight and enquire in the house of Judas for one Saul of Tarsus for behold he prayeth And Zach. 12.10 I will pour upon the house of David and the inhabitants of Jerusalem the Spirit of grace and supplication He hath a child-like love to God as a Father Gal. 4 6. And because ye are Sons he hath sent forth the Spirit of his Son into your heart crying Abba Father Have a Child-like reverence to him Eph. 5.1 Be ye followers of God as dear Children Illustrate it by that Jer. 35.6 When they set pots of Wine before them to drink we dare not Jonadab our Father commanded us saying ye shall drink no Wine And a Child-like dependance upon him Matth. 6.32 Your Heavenly Father knoweth that ye have need of all these things A Child-like hope from him 1 Pet. 1.3 Who hath begotten us to a lively hope by the resurrection of Jesus Christ from the dead Zeal for him 2 Cor. 5.10 Knowing the terrour of the Lord we perswade men He is another man to his neighbour he carrieth it justly and righteously to all both as to person name and estate and this not by compulsion of conscience but inclination of heart which the Scripture expresseth by loving our neighbour as our selves seeking their good as our own
separation from the World and a contempt of earthly things before we can have an interest in him The World maketh a sport of these things but what can be more terrible than to be shut out of Christ's Prayers He curseth those for whom he doth not pray And that is the reason why Men that are besotted with the World do always wax worse and worse 4. The Excellency of Christ's Love to the Saints I pray for these I pray not for the World Christ's separate Love to us heightens his Kindness and our Duty It is not every ones Mercy to be remembred in Christ's Prayers Millions are passed by as many as may be called a World John 14.22 Lord how is it that thou wilt manifest thy self unto us and not unto the World So we may say How is it that thou wilt pray for us and not for the World Others that are better accomplished are left out and we taken in Man is taken with nothing so much as with Privileges common Favours seem to be a Right of Nature It was certainly a sweet Consideration to Noah tho he seemed to be buried alive in the Ark that he and his Family were saved when all the World perished in the Waters At the Day of Judgment how many millions of Thanks shall we owe to Christ when all the Reprobates are gathered together to consider God hath chosen me and not all these nay of those Reprobates some are more excellently accomplished and yet God hath chosen me and not Cato Me and not Socrates Me and not Plato not the most excellent among the Heathens When Israel saw the Egyptians dead upon the Shore Exod. 14.30 it heightned their Deliverance If God had saved all it had been an infinite Mercy but now many are damned it is the more cause of Thanksgiving to those that are saved The Sun is glorious and beautiful but if every Star had so much brightness it would not be so admired Chrysostom saith It is a great means of Thankfulness now and then to go into the Spittles and to look on the Poor Creatures that are rough-cast with Soars So it commends Christ's Love and should raise in us thankful Acknowledgments to consider Christ prayed for us not for the World 5. By the Example of Christ we should embrace them and shew special Love to them that are chosen out of the World Christ saith I pray for these I pray not for the World we should specially remember them in our Prayers The Apostle saith concerning Alms Gal. 6.10 As we have therefore opportunity let us do good unto all Men especially unto them who are of the Houshold of Faith Christ saith Psal. 16.3 4. My Goodness extendeth to the Saints that are in the Earth and to the Excellent in whom is all my delight Their Sorrows shall be multiplied that hasten after another God their Drink-Offerings of Blood will I not offer nor take up their Names into my Lips Christ will not mention them Some think it is to be applied to the Idols rather to the Persons the whole Psalm is applied to Christ. But here ariseth a Doubt Are we not to pray for wicked Men yea the Impenitent the Persecutors of the Church Contemners of the Word I Answer 1. Yea Partly because we know not the secret Purposes of God's Grace Christ in the Light of his Divinity knew the Elect and the Reprobate but we know not therefore we are to pray for them that persecute Mat. 5.44 Paul once breathed out Threatnings against the Church Christ received Gifts for the Rebellious Partly because many Wicked Men are considerable in their Station therefore at least we pray for temporal Blessings for them though we have little hopes that ever they shall be gained to the Knowledg of the Truth Thus we are to pray for Wicked Rulers for the conservation of Humane Society they may serve as a Thorn Hedg about a Garden of Roses Thus it is said Ezra 6.10 That in the Temple they should pray for the Life of the King and of his Sons meaning the King of Babylon Darius at least for Temporal Favours 2. We have not such encouragement to pray for them as for the Saints For the Saints we pray out of the Unity of the Spirit for wicked Men out of common Charity for the Saints we pray out of a delight in their Graces for wicked Men out of a loose possible Hope Heb. 13.18 Pray for us for we trust that we have a good Conscience in all things willing to live honestly These should have the greatest share of our Prayers we have the more encouragements and hopes of them which should be an engagement to us to pray for them 3. Conditionally we may pray against the Obstinate and them that sin of malicious Wickedness There are many Imprecations in Psal. 109. which are not to serve our private Revenge but by us to be conceived conditionally Those Curses are uttered against Judas in a prophetical Spirit and therefore not to be drawn into Example to justify any heats of Revenge and private Passion 1 John 5.16 If any Man see his Brother sin a Sin which is not unto Death he shall ask and he shall give him Life for them that sin not unto Death There is a Sin unto Death I do not say that he shall pray for it It is a tempting of God to intercede for that Sin seeing he hath declared his Will the irremissible Sin is that Sin tho it be hard to be found out Therefore it is good to keep to the conditional Form when a Man after the profession of Religion falleth to an utter revolt and deadly hatred of it it is a shrew'd presumption they have committed that Sin 4. We feel sometimes a restraint upon our Prayers God by Oracle forbad the Prophet to pray for the People Jer. 7.16 Therefore pray not thou for this People neither lift up Cry nor Prayer for them neither make Intercession to me for I will not hear thee When he was resolved to put his Wrath in Execution he would not have his People's Prayers lost and still the same Spirit that stirreth up to Prayer searcheth out the deep Counsels of God So that there is a kind of prophetical Light in Prayers God suspendeth the servency and actual Assistance by which we are carried on at other times I would not justify every private passionate Conceit but yet we must look upon the Spirit of God as the Interpreter of God's Counsel and that he will not stir up Prayers to no purpose Yea sometimes we feel that after much striving we have no Heart to pray for them which is a very great mark of God's displeasure upon any Person when God's People yea even after much strugling with themselves have no heart to pray for him III. The Reasons why he prayed for them 1. Because they were given him by the Father 2. Because he could say to the Father They are thine How they are given unto him of the Father we
There is seldom a time when Religion is not difficult and doth not put us on some Inconvenience if not upon the Displeasure of a Magistrate yet of Carnal Friends if not for some main Truths of Christianity yet for some of Christ's lesser Institutions present Truths usually go cross to Interests 3. The less Trouble abroad the more at home if you do not conflict with a naughty World yet with a naughty Heart There are Doubts in point of Comfort Difficulties in point of Obedience A Christian in good earnest never meeteth with a sleepy lazy time all calm and rest It is good to be jealous of our selves it doth not weaken our confidence in Christ but our fleshly security Object 5. But I have many self-ends and do what I can they will be interposing and I can do nothing for Christ but am ready to be byassed by some carnal Aims Answ. It is impossible to think to be without Failings as to our Ends and Principles as well as the manner of Duty But a Christian is judged by his main scope and purpose of his Life If this be the main thing Christ will own you and intercede with God for you SERMON XIV JOHN XVII 11 And now I am no more in the World but these are in the World and I come to thee Holy Father keep through thine own Name those whom thou hast given me that they may be one as we are HITHERTO Christ had argued with the Father and shewed many Reasons why he would pray for the Disciples Now he cometh from Arguments to Requests Here the Prayer it self beginneth His first Request is that God would have a care of them when he was gone from them as a Father when he is about to die commendeth his Children to the care and tutelage of a near Friend so doth Christ commend his Disciples to God And now I am no more in the World c. The Circumstances notable in the Verse are these First The Occasion of the Prayer wherein there is a new Cause and Reason why he commendeth them to the Father And now I am no more in the World but these are in the World and I come to thee Secondly The Compellation of the Party to whom the Prayer is made Holy Father Titles are suted to Requests Rom. 15.13 Now the God of Hope fill you with all joy and peace in believing Thirdly The Matter of the Prayer for perseverance in Grace Keep through thine own Name Fourthly The Parties prayed for those which thou hast given me An Argument often urged before Fifthly The End of the Prayer or of the Blessing asked in Prayer that they may be one which is amplified by the exemplary Pattern as we are one Or rather the whole is a new Request two Matters are prayed for Conservation from Evil and Perfection in Good Christ prayed for Conservationem à Malo Perfectionem in Bono In this Verse there is a large Field of Matter Let me explain the Words and then raise some practical Observations First I begin with the Occasion I am no more in the World That is by and by I shall be no more Christ was yet in the World for he saith Vers. 13. These things I speak in the World still subject to the Miseries of it his Passion was not over his sorest Combat was at last and that was nigh at hand but Christ went to it with such a resolved mind that he seemed already to be exempted from a Worldly Condition But how no more in the World since he saith I am with you to the End of the World He is Spiritually still with us but he was about to withdraw his Corporal Presence But these are in the World I am almost on Shore but these are still to remain at Sea floating upon the Waves out of the Duty of their Calling they are to stay behind and must expect Tempests Labours Dangers and Persecutions Infirmities within and Temptations without The World is a Step-Mother to the Saints Christ pitieth their Case that they are to stay in the World as those that are in the Haven pity their Fellows that are left behind at Sea in the midst of the Storm And I come unto thee An Explication of what he said before I am no more in the World only it addeth something more I am no more in the World implieth only his Death but I come to thee his Ascension It is expressed before John 16.5 I go my way to him that sent me I go to the Father Vers. 10. I am about to enter into the Glory of the Father It doth not signify as Lyranus would have it I come to thee in Prayer by way of Address and Supplication but I come to be with thee in Glory Mark there was a great deal of Time yet to pass forty Days after the Resurrection Faith presents Things future as present in this sence we enter Heaven before our Time In this Clause the Occasion I observe three Things I. Christ's Ascension Father I come to thee II. The necessary ceasing of his Corporal Presence by virtue of that Ascension I am no more in the World III. Christ's care to make up that Defect to his People it is the Occasion of the present Address to God Of these in their order I. Of Christ's Ascension I come to thee Here 's 1 st The History 2 ly The Reasons 3 ly The Benefits 4 ly The Use that we may make of it 1 st The History of Christ's Ascension There are many Circumstances I shall touch upon them briefly 1. The Time when he had finished his Work not only of Doing and Suffering but giving sufficient Instrustions to the Apostles about his Kingdom Acts 1.3 He was seen of them forty days speaking of the things pertaining to the Kingdom of God As Hezekiah was to set his House in order before he died Isa. 38.1 So Christ would not ascend into Heaven till he had set all at rights upon Earth Christ would have his House well governed after his Death and therefore stayeth forty Days to give Instructions 2. The Place from whence he ascended from the Mount of Olives Acts 1.12 A Mount an high and eminent Place to ascertain them of the Truth of his Ascension he did not withdraw himself secretly as at other times but in open view The place is yet again notable the Mount of Olives was the Place from whence he went to be crucified the same Mountain yielded him a Passage to his Cross and his Crown there his Pains and Torments began in the Garden of that Mount and thence he ascended How often doth the Lord make that Place that hath been the Scene of our Sorrows to be the first Steps to our Rising and Advancement Where-ever the Saints die they have their Olivet in the Prison on the Scaffold their Sick-Beds where they have been wracked with tormenting Pains As sometimes with Wicked Men the Place of Si◠is the Place of Vengeance So Ahab's Dogs licked up his
Temptation in that Livery which suiteth with every Man's Humour and Complexion and plieth that Object which suiteth with the Distemper he knoweth every Distemper loveth the Diet that feedeth it hath Honours for the Ambitioâ—s Wealth for the Covetous Pleasures for the Sensual and God by a Righteous Dispensation permitteth it Jer. 6.21 Therefore thus saith the Lord Behold I will lay stumbling-blocks before this People and the Fathers and the Sons together shall fall upon them As when we â—uspect a Servant to be given to filching we leave loose Mony about the House to try if he will steal it So God to try us may suffer Satan to ply us with a Diet suitable to our Distemper Secondly The next Reason is our own weakness There are not only Snares and Temptations in the World but there is a flexibleness in the Party tempted James 1.14 Every Man is tempted when he is drawn away of his own Lust and inticed The Fire burneth in our own Hearts Satan doth but blow up the Flame There is bad Liquor in the Vessel Satan giveth it vent and sets it abroach with Violence Mat. 5.28 He that looketh upon a Woman to lust after her hath committed Adultery with her already in his Heart There is an intrinsecal flexibleness in the Heart a treacherous Party within The Evils of the World were tolerable if there were not Lust in the Heart 2 Pet. 1.4 Having escaped the Corruption that is in the World through Lust. We carry the worst Enemy in our own Bosom Satan could not prevail against us were it not for our own Lusts as the Philistines could not prevail against Sampson if Dalilah had not lull'd him asleep or as Baalam first corrupted Israel before he could curse them Nay when there is Grace wrought still there is a treacherous Party within Mat. 26.41 The Spirit is willing but the Flesh is weak The Will hath a proneness still and in your Affections there is a suitableness to carnal Baits It is as with a Garison besieged tho the treacherous Party be weakest in the Town yet they may do much hurt so there is still corruption enough to open the Door to Satan Vse 1. Caution Take heed the World is a dangerous place even to a Disciple of Christ and therefore you have need to use it as if you used it not The Heart is soon tainted and that insensibly There are two Remedies that you should constantly use Watching and Prayer they are prescribed by our Saviour Mat. 26.41 Watch and Pray that ye enter not into Temptation These must always go together we Watch that we may not be careless we Pray that we may not be self-confident These two Duties help one another the Heart is best kept when it is commended to God We watch only to discover the Approaches of the Enemy and we cry for God's help against the Temptation As Watching helps Prayer Danger descried giveth quickness fervency and earnestness in Supplication So also Prayer helpeth Watching we can best maintain our Station when we call in God's Help 1 st Watch and that especially against two Things the Occasions of Sin and the privy Distempers of the Heart 1. The Occasions of Sin Do not put your selves upon danger it is a sign of a naughty Heart to dally with Occasions as Ravens when they are driven away from the Carrion will stand within the scent It is not good to be within the scent of Sin Lot and his Wife were not to look back upon Sodom Gen. 19.26 Lot 's Wife looked back from behind him and she became a Pillar of Salt The Act in it self was not sinful but it was forbidden to them as an Occasion of Sin You shall see Vers. 29. Abraham looked towards Sodom and Gomorrah and he is commended but it was forbidden to Lot Vers. 17. Escape for thy Life look not behind thee because it was likely to work Relentings he was loth to leave that pleasant Vale the sight was more like to work on Lot's Heart and his Wives than Abraham's and prove a Snare to them Therefore Lot's Wife is turned into a Pillar of Salt Pray mark it Ananias and Saphira were striken dead for a Sin and Lot's Wife for putting her self upon a Temptation to Sin God hath declared his displeasure against hankering after Corruption as well as closing with it and in these days Sin is not grown less dangerous nor God less angry with it a wanton Look putting our selves upon the presence of a Temptation without a Call beholding the Wine while it sparkleth in the Glass these are Temptations and we have no need to tempt the Tempter Satan is waiting for such Advantages he can interpret the silent Language of a Blush a Smile a Frown a Look the glance of a lustful Eye he is watchful and is an excellent Naturalist skilled in the external Gestures and Motions of the Spirits 2. Against Privy Distempers We are not only to watch against Actual Sins but the secret growing of Evil Habits especially against Deadness Drowsiness and those Distempers that insensibly creep upon the Heart Conversing with worldly Pleasures and worldly Objects breedeth a deadness and withdraweth the Heart e're we are aware Natural Conscience is kept waking against foul Lusts and Corruptions they are in a dead sleep that can as Jonah did sleep in a storm that fall into brutish practices without remorse But the great end of Spritiual Watching is to keep the Heart in Frame to prevent the sly Incroachments of the World But how shall we know when the World doth incroach I Answer When your care is lessened towards Heavenly Things and your Delight is lessened in them 1. When your Care is lessened towards Heavenly Things you are not so serious so frequent in communion with God This is Martha's Fault She was cumbred about much serving while Mary sat at Jesus his feet and heard his Words Luke 10. latter end When you begin to lessen your course of Duty tho the same Abilities Opportunities and Necessities continue and only out of respect to the World it is a carnal Distemper especially when the World beginneth to upbraid Conscience if I hear as much and pray as much and meditate as much as I was wont it will engross my Time and hinder my worldly Pursuits As Sarah thrust Ishmael out of Doors when he began to scoff at Isaac it is good to thrust the World out of the Heart when it encroacheth too much Be it the World of carnal Delight or of carnal Profit when it would defraud God or the Soul or the Family of its due Allowance it is sad 2. When your Delight is lessened and you have lost your savour of the Word or the Ordinances or Sabbath and prize Communion with God less God is defrauded 1 John 2.15 Love not the World nor the Things of the World for if any Man love the World the Love of the Father is not in him The Love of the World hath made you weary of God When
is Love in them It is the common Error of the World to be led with false Evidences Many think God loveth them because he spareth them and followeth them with long-suffering and patience and maketh them thrive in the World and blesseth them with the increase and fatness of an outward Portion Ay but Love and Hatred cannot be known by the things that are without us it must be something within us must discover it Eccles. 9.2 All things come alike to all Some are fatted to Destruction and condemned to worldly Felicity God will give them enough Jer. 17.13 All that forsake thee shall be ashamed and they that depart from me shall be written in the Earth because they have forsaken the Lord the Fountain of Living Waters Worldly Happiness may be God's Curse they shall be written in the Earth they shall have Happiness here that have none hereafter On the other hand there are some whose Names are written in Heaven and tho they have little of outward Comforts yet that is matter of Joy Luke 9.20 Rather rejoice because your Names are written in Heaven We must have a better Evidence than things without us before we can see our Names in those eternal Records and be assured that God loves us When God only gives things without you it is a sign you are only hired Servants You have your Reward and are satisfied and when you die your best Days are at an end there is no Inheritance kept for you as Abraham gave Ishmael and the rest of the Sons of the Concubines Gifts and Portions but he reserved the Inheritance for Isaac This is so far from an Evidence of Love that it is rather a sign of Hatred if your Hearts are herewith satisfied Nay as it excludes and cuts off all outward things so it cuts off all outward Profession as Baptism and Hearing of the Word For where the Heart is not washed Baptism is but the Monument of your unfaithfulness and breach of Vows And so for Hearing of the Word it is but like Vriah's Letters he thought they contained Matter of Preferment but when opened they contained Matter of Danger for he was to be set in the Fore-front of the Battel to be destroyed So when you think to come to God with these pleasing Excuses it is Matter of Condemnation because you have heard so much and profited nothing Here is no Evidence without you of the Love of God 2. Things within are excluded There are some Moral Inclinations meer Instincts of Nature which God hath left in Men out of his common bounty and pity to Humane Society Rom. 2.14 15. For when the Gentiles which have not the Law do by Nature the Things contained in the Law these having not the Law are a Law unto themselves Which shew the Work of the Law written in their Hearts These Moral Inclinations by which we avoid gross Sins are not an Evidence of God's Love Again there are Gifts for the use of the Body Hypocrites may have a great share in them Achitophel and Saul had excellent Gifts but this is not an Evidence of God's Love How did God love Christ Herein was a great Evidence of God's Love to Christ he loved him and gave the Spirit to him without measure John 3.33 34. So we know his Love by his Spirit that he hath given to us to witness our Justification and to work our Sanctification The Gift of the Spirit we may know by his Witness and by his Work 1. His Witness Hast thou a full Testimony of thy Adoption Rom. 8.16 The Spirit it self beareth witness with our Spirits that we are the Children of God It is such a certainty as ariseth from Gospel-Grounds working Joy and Peace stirring up to Thankfulness and Love to God which you have in God's way by praying reading hearing meditating I confess there is something lower that may be called the Witness of the Spirit There are Expressions and Impressions Have you not some secret Impressions of Confidence and Liberty in Prayer and Resolutions to wait upon God Doth he not stir you up to cry Abba Father put you upon often calling upon God and waiting upon God There is something in your Heart that carries you to God These Impressions are a kind of Witness and Testimony of the Spirit tho you have not those actual Testimonies of God's Favour 2. His Work Have you the Work of the Spirit what is that The Work of the Spirit is to sanctify and cleanse Ephes. 5.25 26. Christ loved the Church and gave himself for it that he might sanctify and cleanse it It is the greatest sign of God's Anger and Wrath that can be to live and die under the Power of Sin not to be sanctified not to be cleansed not to be washed from Sin And therefore are you sanctified cleansed and washed Rev. 1.5 To him that loved us and washed us from our Sins in his Blood Is there any care of Obedience stirred up in your Hearts The Spirit will cause us to grow in Obedience John 14.23 If a Man love me he will keep my Words and my Father will love him and we will come unto him and make our abode with him 3. There is one thing more in the Expression that the Love wherewith thou hast loved me may be in them and that is If God love thee thou canst not but love him again 1 John 4.16 For we have known and believed the Love that God hath to us God is Love and he that dwelleth in Love dwelleth in God and God in him If thou lovest God his People his Ordinances and delightest in Communion with him his Love is in thee These are the Fruits and Effects of it Vse 3. To press us to labour after the Sense of his Love We should go to Heaven as comfortably and as richly as we can not only creep thither but labour after an abundant Entrance 2 Pet. 1.12 Tho it is not always our Sin to want it yet it is our Duty to strive after this Sense of God's Love in us The Sense of God's Love it is the Flame of Faith Gal. 2.20 I live yet not I but Christ liveth in me and the Life which I live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me It is the ground of our Love to him again 1 John 4.19 We love him because he first loved us The more full and direct the Beams are cast upon any solid Body the stronger the Reflexion It is the Life of Joy that which inlargeth our Hearts in Thankfulness It is our Stay in Afflictions and our Strength in Duties especially in Prayer How can we call God Father unless in Custom and Hypocrisy except we have some sense of our Adoption Therefore labour after the Sense of his Love that it may be in you SERMON XLV JOHN XVII 26 And I have declared unto them thy Name and will declare it that the Love wherewith thou hast loved me may
Victory for all those who are really and earnestly striving against sin are sure to conquer these Promises may be pleaded to God as his own words by which he hath invited our hope and to our selves in case of fainting and discouragement that we may not coldly set upon the practice of Christianity Let us depend upon Gods Promise as Paul 2 Tim. 4.18 And the Lord shall deliver me from every evil work and will preserve me unto his heavenly kingdom to whom be glory for ever and ever Amen 5. There are certain Ordinances whereby this Grace is conveyed to us The Spirit joyneth his power and efficacy with the proper instituted means for the subduing of sin The Word is a powerful instrument which the Holy Ghost useth for the cleansing of the Soul from sin Joh. 15.3 Now ye are clean through the word which I have spoken unto you yea for the killing of sin therefore it is called The Sword of the Spirit When we come to hear some new consideration is still given out for the further sanctifying of the heart Joh. 17.17 Sanctifie them through thy truth thy word is truth In Prayer we come to act Faith and Repentance looking up to God for help and with brokenness of heart mourning over our corruptions Zech. 12.10 I will pour upon the house of David and upon the inhabitants of Jerusalem the Spirit of grace and supplications and they shall look upon him whom they have pierced and they shall mourn for him as one 〈◊〉 for his only son and shall be in bitterness for him as one that is in bitterness for his first-born By every Prayer offered in the brokenness of our hearts sin receiveth a new wound So the Sacraments as in the Old Testament Circumcision signified a sanctifying of the heart Deut. 30.6 And the Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soul that that thou mayest live and the Paschal Lamb was a Type of Christ Who taketh away the sins of the world Joh. 1.29 So Baptism and the Lord Supper Baptism signifieth the washing away of sin Acts 22.16 Arise and be baptized and wash away thy sins and he that liveth in sin forgetteth that is neglecteth his Baptism 2 Pet. 1.9 He hath forgotten that he was purged from his old sins as forgetting the Law is neglecting the Duty of it Psal. 119.153 I do not forget thy Law he carrieth himself as if he were never baptized for Baptism is a vowed death to sin So for the Lords Supper Every serious remembrance or meditation of Christs Death should quicken us anew to crucifie sin and to make it hateful to our Souls 1. As it representeth the great Act of Christs condescending Love which is a moving forcible Argument to perswade us to deny our inordinate self-love 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judge that if one dyed for all then were all dead and that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again 2. It is a viewing the heinousness and odiousness of sin there represented to us in the Agonies and Sufferings of Christ the more we consider of them the greater apprehensions should we have of the evil of sin the exactness of Gods Justice the terrour of his Wrath 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 Christ was made sin for us and then endured these things 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him When we look upon sin through Satans Spectacles or the cloud of our own Passions or carnal Affections we make nothing of it but it is a terrible spectacle to see the fruit of sin in the Agonies and Sufferings of Jesus Christ which are there represented to us as if he were crucified before our eyes Gal. 3.1 O never have slight thoughts of sin more 3. As it implieth a solemn mutual Surrendry between Christ and us Cant. 2.16 I am my beloveds and my beloved is mine Christ giveth himself and his Grace to us as our Redeemer and Saviour we accept Christ and his Benefits upon his own Terms and surrender our selves to him as his redeemed ones with thankfulness for so great a favour and benefit Rom. 12.1 I beseech you brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service Now all this must needs be a great weakening of sin both the remembrance of Christs Love the representation of his great Sufferings necessary for the Expiation of it and our solemn renewed Dedication of our selves to God and his service and doing this in an holy Duty instituted by God for this end and purpose for the Spirit of God works by the appointed means and the use of instituted Duties is no fruitless labour for God would not set us a work in a Duty that should yield no profit and benefit to us 6. Providences are sanctified to this use as helps and occasions of subduing sin as Afflictions which do remove the occasions and substract the fuel of sin and awaken seriousness for the future Isa. 27.9 By this therefore shall the iniquity of Jacob be purged and this is all the fruit to take away his sin 2 Cor. 12.7 Lest I should be exalted above measure through the abundance of the revelations there was given to me a thorn in the flesh the messenger of Satan to buffet me left I should be exalted above measure The thorn in the flesh was given to mortifie his pride By these kind of Dispensations the Spirit worketh serious Humiliation and brokenness of hear◠maketh sin odious to us These are ordered with exact wisdom and faithfulness Psal. 119.75 O Lord I know that thy judgments are right and that thou in faithfulness hast afflicted me and they are accompanied by the Spirit therefore God is said to teach us out of his Law when he chastiseth us Psal. 94.12 Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law Job 36.10 He openeth also their ear to discipline and commandeth that they return from iniquity the Rod is made effectual by the Spirits motion Object Some have frequently resolved to forsake their sins but their resolutions have come to nothing they have striven against it but as a great stone that is rolled up hill it hath returned upon them with the more violence or as a man rowing against the stream the Tide hath been strong against them and they have been forced the more back yea they have prayed against sin yet found no success and therefore think it is in vain to try any
this actual joy for 't is possible a man may be perswaded of his sincerity or have no doubting of it and have too much deadness and dulness of soul not so comforted Well then 't is not an Oracle as to Christ Matth. 3 17 Nor an internal suggestion thou art a child of God we have no warrant for that from Scripture 't is not only to but with conscience Now conscience goeth upon rational evidence and we reason and argue from what we feel or find in our selves and 't is ascending to the covenant where Priviledges are assigned to the believer 1 John 1.2 To as many as received him to them gave he power to become the sons of God to the penitent Acts 2 38 Repent and you shall receive the Holy ghost To the obedient He is become the author of salvation to all that obey him 2. The one superaddeth to the other Not the priviledg without the qualification that is sufficiently done by the word not the conscience by discourse and the spirit immediately no they concur to produce the same conclusion the spirits testimony superaddeth certainty authority and overpowering light 1 Cor. 4.4 For I know nothing by my self yet am I not hereby justified but he that sudgeth me is the Lord and Rom. 9.1 I say the truth in Christ I lye not my conscience also bearing me witness in the Holy ghost As the influences of the Heavens work strongly but imperceptibly while they mingle themselves with the motions of the creatures so doth the spirit with our spirit it fortifieth and strengthneth the testimony of a mans own heart and so doth with more authority and power perswade us that we are the children of God 3. The necessiry of this to our full comfort 1. We cannot pray without it For the Text is brought to prove that they have a spirit within them which inclineth them to cry Abha Father surely 't is a great advantage in prayer to be able to say Psal. 63.26 Doubtless thou art our father and again Isa. 64.8 But now Lord thou art our father But how will you do unless you be Gods children and how will you know you be Gods children but by the spirit bearing witness to and with your spirits I know all Gods children have not the comfort of the spirit but they have the spirit of comfort and in some measure can come to God as a Father 2. We cannot apply the promises without it For the promises are childrens bread unless we be the children of God what comfort can we take in the promises unless we have an interest in them priviledges have their conditions annexed the right is suspended till the condition be performed that is till we know our selves to be true believers the promises are in vain and of no effect if to all you deceive the most for tho some are of Gods Family the whole world lieth in wickendness the most are the children of the Devil If to some they have their characters which occasioneth the restraint and you are told here this is known by the spirits bearing witness to our spirits But what shall poor creatures do that have not yet this clear testimony 1. Disclaim all other confidence When you cannot apply Hos. 14.3 Ashur shall not save us we will not ride upon horses neither will we say any more to the works of our hands Ye are our gods for in thee the fatherless findeth mercy 2. Own God in the humbling way Creep in at the back door of the promise 1 Tim. 1.15 Jesus Christ came into the world to save sinners If Christ came to save sinners I am sinner enough for Christ to save Luke 15.18 19. I will arise and go to my father and will say unto him Father I have sinned against heaven and before thee and am no more worthy to be called thy son make me as one of thy hired servants 3. Come to him as the God and Father of our Lord Jesus Christ Eph. 3.14 For this cause I bow my knees unto the Father of our Lord Jesus Christ. Certainly God will love and accept all those that come to him by Christ. 4. There is a child-like inclination when there is not a childlike familiarity and boldness The soul cannot keep away from God and that is an implicite owning of him as a Father Jer. 3.19 Thou shalt call me father ond shalt not turn away from me We call him Father optando si non affirmando unspeakable groans discover the spirit of adoption as well as unutterable joys we own him by way of option and choice tho not by actual assurance of our special relation to him and interest in his fatherly love there may be a child like love to God when we have no assurance of his paternal love to us 5. There is a childlike reverence and awe when not a childlike confidence Their heart standeth in awe of as the Rechabites their fathers command dare not displease him for all the world these in time will overcome in short God hath a title to our dearest love when we cannot make out a title to the highest benefit SERMON XXV ROM VIII 17 If children then heirs heirs of God and joint-heirs with Christ if so be that we suffer with him that we may also be glorified together THE Apostle had shewed v. 13. That if we through the spirit do mortifie the deeds of the body we shall live He proveth it by this medium and argument That as many as obey the sanctifying motious of the spirit are children of God and children may look for a childs portion He proveth they are children because the spirit accompanieth the dispensation of the New Covenant whereby we are adopted into Gods family and this spirit acts suitably as is evident by his impression v. 15. By his Testimony and Witness v. 16. Now he goeth on further and proveth That if we be children we are heirs and that we shall live if we mortifie the deeds of the body is more abundantly proved for our inheritanâ—e is eternal life and glory And if children then heirs c. In the Words observe 1. A Dignity inferred from our Adoption 2. The Amplification of it from the excellent nature of this inheritance Heirs of God and joint heirs with Christ. 3. 'T is applied as a comfort against adversities If so be that we suffer with him that we may also be glorified together 1. The Dignity inferred is that we are Heirs The Inheritance belonging to Children jure nascendi all Children are not necessarily heirs but only males and among them the first born but jure Adoptionis they that are Adopted are adopted to some Inheritance so here if Children then heirs be they Sons or Daughters begotten to God sooner or later Male are Female are all one in Christ Gal. 3.18 they are not debarred from the Inheritacce 2. The amplification of it Or the greatness and excellency of this Inheritance in two expressions Heirs of God and joint heirs with Christ.
any sinful infirmities as ignorance distrust c. For afflictions see 2 Cor. 12.9 10. And he said unto me My grace is sufficient for thee for my strength is made perfect in weakness most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon me Therefore I take pleasure in infirmities in reproaches in necessities in persecutions in distresses for Christs sake for when I am weak then am I strong For sins see Heb. 5.2 3. Who can have compassion on the ignorant on them that are out of the way for that he himself also is compassed with infirmities And by reason hereof he ought as for the people so also for himself to offer for sins The word for help is notable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helpeth our infirmities as Mark 9.24 Lord I believe help my unbelief help me against it which we render he helpeth also joineth in relieving helpeth us under our infirmities Goeth to the other end of the sâ—aff and beareth a part of the burden with us The word signifieth To lift up a burden with another In afflictions we are not alone but we have the Holy Ghost as our Auxiliary Comforter who strengtheneth and beareth us up when we are weak and ready to sink under our burden 2. The reason evincing the necessity of that help for we know not what we should pray for as we ought In which there is 1. Something intimated and implyed That prayer is a greater stay in afflictions James 5. If any among you be afflicted let them pray God doth afflict us That we may swallow our griefs but vent them in prayer We have no other way to relieve our selves in any distress but by serious addresses to God This is the means appointed by God to procure comfort to the distressed mind safety to those that are in danger relief to them that are in want strength to them that are in weakness In short The only means for obtaining good and removing evil whether temptations dangers enemies sin sorrows fears cares poverty shame sickness God is our only help against all these and prayer is the means to obtain relief from him yea all grace and strength and the greatest mercies that we desire and stand in need of 2. That which is expressed that we know not how to conceive our prayers aright either as to Matter or Manner 'T is said of Zebedees Children ye know not what ye ask Matth. 20.22 and 't is true of all others also we often beg a mischief to our selves instead of a blessing In those times they were subject to great persecutions and therefore prayed for an exemption from them which not happening according to desire they were troubled Therefore the Apostle telleth them we know not what we should pray for as we ought we know not what is absolutely best for us till the spirit inlighten and direct us There is a darkness and confusion in our minds we consult with the flesh and ask what is most easie and what is most advantagious The spirit of God knoweth what we most stand in need of and is best for our turn health wealth honour or sickness poverty and disgrace There is need of great consideration when we pray more than good men commonly think of That we may neither ask things unlawful nor lawful things amiss Jam. 4.2 we know not what spirit we are of Luke 9.55 we count revenge zeal therefore the Holy Ghost doth instruct and direct our motions in prayer 2 Cor. 12.8 9. 3. The particular assistance we have from him is mentioned but the spirit maketh intercession for us with groans which cannot be uttered Where observe 1. The Author of this help and assistance The spirit it self maketh intercession for us not that the spirit prayeth but sets us a praying As here the spirit is said to pray in us so elsewhere we are said to pray in the Holy Ghost Jude 20. he prayeth As Solomon is said to build the Temple he did not do the Carpenters or Masons work but he directed how to build found out workmen and furnished them with money and materials Neither doth the spirit make intercession for us as Christ doth Rom. 8.34 who is at the right hand of God and maketh intercession for us presenting himself to God for uâ— the drawing up of a petition is one thing the presenting it in Court is another The spirit as a Notary inditeth our requests and as an Advocate presenteth them and pleadeth them in Court 2. The manner of his help and assistance he stirreth up in us ardent groans in prayer or worketh up our hearts to God with desires expressed by sighs and groans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered unuttered groans as well as unutterable and so some take it here And indeed that way it beareth a good sense That the vertue of true prayer doth not consist in the number and artifice of words as those that thought they should be heard for their vain bublings and much speaking Matth. 6.7 Alas the greatest command and flow of words is but babling without these secret sighs and groans which the lively motions of the spirit stirreth up in us There may be this without words As Moses cryed unto the Lord though he uttered no words Exod. 14.15 or unutterable Whatsoever proceedeth from a supernatural motion of the spirit its fervour and efficacy and force cannot be apprehended or expressed 1 Pet. 1.8 Ye rejoice with joy unspeakable and full of glory and Phil. 4.7 The peace of God which passeth all understanding shall keep your hearts and minds In short the sum of all is this we have no reasons to faint under afflictions since there is help in prayer and these prayers are not in vain being excited by the spirit dwelling in us we are ignorant and he teacheth us what to pray for and assisteth us by his holy inspirations We are cold and backward and he inflameth us and exciteth us to pray with fervour and holy sighs and groans The points from this verse are three 1. That the Holy spirit doth strengthen and bear us up in our weaknesses and troubles that we may not faint under them 2. That prayer is one special means by which Gods holy spirit helps Gods children in their troubles and afflictions 3. That the prayers of the godly come from Gods spirit For the first point That the holy spirit doth strengthen and bear us up in our weaknesses and troubles that we may not faint under them The sense of this Doctrine I shall give you in these four considerations 1. That it is a great infirmity and weakness if a Christian should faint in the day of trouble The two extremes are slighting and fainting Heb. 12.5 My son despise not the chastning of the Lord nor faint under it So Pro. 24.10 If thou faintest in the day of trouble thy strength is small partly because there is so little reason for a Christians fainting Who should be more undisturbed
the Holy Ghost himself is the principal cause of all who doth create this faith love and hope and still preserve it and order and actuate it The Soul worketh powerfully and sweetly by an earnest motion and inclination towards God SERMON XXXV ROM VIII 26 Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered WE now come more distinctly to shew what the Holy Ghost doth in Prayer 1. He directeth and ordereth our requests so as they may suit with our great end which is the injoyment of God For of our selves we should Pray only after a natural and humane affection which sets up its self instead of God and self considered as a Body rather than a Soul and so asketh Bodily things rather than Spiritual and the conveniencies of the Natural Life rather than the injoyment of the world to come Let a man alone and he will sooner ask baits and snares and temptations than graces and helps A Scorpion instead of Fish and a Stone rather than Bread we take counsel of our lusts and interests when we are left to our own private spirit and so would make God to serve with our sins and imploy him as a Minister of our carnal desires as 't is said of them in the Wilderness Psal. 78.18 They tempted God in their hearts by asking meat for their lusts Our natural will and carnal affections will make us Pray our selves into a snare In the Text 't is said We know not what to pray for as we ought And in the 27. v. He maketh intercession for the saints according to the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to God not only with respect to his will but his Glory and our eternal good so that human and earnal affection shall neither prescribe the matter nor fix the end To Pray in an Holy manner is the product of the Spirit and the fruit of his operation in us Faith and Love and Hope are more at work in a serious Prayer than human and carnal affection which referreth all its desires and inclinations to the Bodily Life 2. He quickneth and enliveneth our desires in prayer There is an holy vehemency and fervour required in Prayer opposite to that careless formality and deadness which otherwise is found in us These are the groanings which cannot be uttered spoken of in the Text. Groaning noteth the strength and ardency of desire when there is a warmth and a life and a vigour in Prayer Oh how flat and dead are our hearts oftentimes when we want these quickening motions A flow of words may come from our natural temper but these lively motions and strong desires from the Spirit of God T is notable that the Prayer which is produced in us by the spirit is represented by the notion of a cry twice 't is said teaching us to cry Abba Father not with respect to the loudness of the voice but the earnestness of affection Crying for help is the most vehement way of asking used only by persons in great necessity and danger a prayer without life is as incense without fire which sendeth forth no perfume or sweet savour The firing of the Sacrifices was a token of Gods acceptance so when warmth of heart cometh from Heaven God testiâ—ieth of his gifts 3. He incourageth and emboldneth us to come to God as a Father This is one main thing twice mentioned in Scripture Rom. 8.15 We have received the spirit of adoption whereby we cry Abba Father and Gal. 4.6 Because ye are sons God hath sent forth the spirit of his son into our hearts crying Abba Father A great part of the life and comfort of Prayer consisteth in coming to God as a reconciled Father Now this is seen in two things 1. Child-like confidence 2. Child-like reverence 1. Child-like confidence or a familiar owning of God in Prayer when we come to him as little Children to their Father for help in their dangers and necessities Christ hath taught us to say our Father and in every Prayer we must be able to say so in one fashion or an other not with our lips but with our hearts by option and choice if not by direct affirmation Luke 11.13 If ye then being evil know how to give good gifts to your children how much more shall your heavenly father give the holy spirit to them that ask it We forget the duty of Children but God doth not forget the mercies of a Father Let it be the voice of our trust and hope rather than of our lips 2. With child-like reverence in an humble and awful way God that hath the title of a Father will have the honour and respect of a Father Matt. 1.6 If this should breed lear and reverence in us at other times it should much more when we immediately converse with him 1 Pet. 1.17 If ye call on the father who without respect of persons judgeth every man God will be sanctified in all that draw nigh unto him Heb. 10. so Phil. 3.11 Serve the Lord with fear and rejoyce with trâ—ubling Our familiarity with God must not mar our reverence nor confidence and delight in him our humility and serious dealing with God in Prayer is wrought in us by the spirit in whose light we see both God and our selves his Majesty and our vileness his purity and our sinfulness his greatness and our nothingness 2 The necessity of this help and assistance 1. The order and oeconomy of the divine persons sheweth it In the mystery of redemption God is represented as our reconciled God and Father to whom we come Christ as the Mediator through whom we have liberty and access to God as our own God And the Spirit as our guide Sanctifier and Comforter by whom we come to him God is represented as the great Prince and Universal King into whose presence-chamber poor petitioners are admitted Christ openeth the door by the merit of his Sacrifice and keepeth it open by his constant intercession that wrath may be no hindrance on Gods part nor guilt on ours for otherwise God is a consuming fire Heb. 12.29 and sin divides and separates between God and us Isa. 59.2 Then the spirit doth create preserve and quicken and actuate these graces in the exercise of which this access is managed and carryed on Otherwise such is our impotency and aversness that we should not make use of this offered benefit Eph. 2.18 For through him we both have an access by one spirit unto the father The injoyment of the Fatherly love of God is the highest happiness in which the Soul doth rest content Christ is the way by which we come to the Father and the Spirit our guide which causeth us to enter in this way and goeth along with us in it We cannot look right to the blessed Father but we must look to him through the Blessed Son and we cannot look
upon the Son but through the Blessed Spirit and so we come aright to God 2. That prayer may carry proportion with other duties All the Children of God are led by the spirit of God Rom. 8.14 as in their whole conversation so especially in this act of prayer Look as in common providence no creature is exempted from the influence of it for in him they all live move and have their being exempt any creature from the dominion of providence and then that creature would live of its self So as to gracious and special providence you cannot exempt one action from the spirits influence for we live in the spirit and walk in the spirit Gal. 5.25 We sing with the spirit and hear in the spirit and serve God in the spirit so we pray in the spirit only there is a special regard to this duty because here we have experience of the motions of the renewed Soul directly towards God and so of the comforts and graces of the spirit more than in other duties 3. Because of our impotency We cannot speak of God without the Spirit much less to God 1 Cor. 12.3 No man can say that Jesus is the Lord but by the Holy Ghost That is on him as the Messiah and Redeemer of the World 'T was a deadly state the Redeemer found us in to lessen mans misery was to lessen the grace of Christ so we must not extenuate the Honour of our Sanctifier we can neither live nor work nor walk nor pray without the Spirit The help is not needless if we consider what we are and what prayer is what we are who are enemies to our own happiness and holiness and Prayer which requireth such serious work surely the setting of our hearts and all our hopes upon an invisible Glory and measuring all things thereunto is a work too hard for a carnal sensual creature that is wedded to present satisfactions and without this there is no praying in a spiritual manner they that love sin will never heartily pray against it and they that hate an Holy Spiritual Heavenly life can never seek the advancement of it Now this is our case we may babble and speak things by rote or we may have a natural fervency when we pray for Corn Wine and Oyl and Justification and Sanctification in order thereunto we may have a Wish but not a serious Volition of spiritual and heavenly things which is the Life and Soul of Prayer 4. With respect to acceptance Psal. 10.17 When thou preparest the heart thou bendest the ear Rom. 8.27 He knoweth the mind of the spirit because he maketh intercession for the saints according to the will of God God knoweth what is a belch of the flesh and what is a groan of the Spirit every voice but that of his Spirit is strange and barbarous to him he puts us upon holy and just requests he hath stirred them up in us as a Father teacheth a Child to ask what he hath a mind to give him 3. Cautious against some abuses and mistakes in prayer 1. This is not so to be understood as if the matter and words of prayer were immediately to be inspired by the Holy Ghost as he inspiried the holy men of God in their prophecying and penning the Holy Scripture We read 2 Pet. 1.21 That holy men spake as they were moved by the Holy Ghost And we may say Holy Men pray as they are moved by the Holy Ghost but yet there is a great deal of difference between both these partly because they were immediately moved and infallibly assisted by the Spirit so moved and extraordinarily born through that they could not err and miscarry they were free from any fault failing or corruption in the matter form or words wherein this was expressed all was purely Divine But in our Prayers we find the contrary by sad experience Partly because it had been a sin in the Prophets not to have delivered the same message which they received of the Lord both for matter manner and method but it is no sin in a Child of God against the guidance and governance of Gods Spirit to use anoâ—her method than he used To contract and shorten or to lengthen and inlage his Prayers as opportunity serveth and yet the Prayer is the Prayer of the Spirit that that is directed ordered and quickned by the Spirit 2. This is not to be understood as if we should never pray till the spirit moveth us The Prophets were not to Prophesy till moved by an extraordinary impulse for they were not bound by the common law of Gods servants or children to see visions or to prophecy but we are not to stay from our duty till we see the spirit moving but to make use of the power we have as reasonable creatures Eccles. 9.10 Whatever thy hand findeth to do do it with all thy might and to stir up the gifts and graces that we have as believers Isa. 64.7 And there is none that calleth upon thy name that stirreth up himself to take hold of thee 2 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee and in the way of duty to wait and cry for the necessary influences of the Lords Spirit Cant. 4.16 A wâ—ke O north-wind and come thou south wind blow upon my garden that the spices thereof may flow forth let my beloved come into his garden and eat his pleasant fruits And to obey his sanctifying motions Psal. 27.8 When thou saidst Seek ye my face my heart said unto thee Thy face Lord will I seek 3. We cannot say we have not the Spirit of Prayer because we have not such freedom of words as may give vent to spiritual affections If there be a sense of such things as we mainly want that is Christ and his graces and an affectionate desire after them and we address our selves to God with these desires in the best fashion we can that we may have help and relief from him and you are resolved not to give him over till you have it you have the Spirit of Grace and supplications tho it may be you cannot inlarge upon these things with such copiousness of expression as others do Therefore let us consider what is the Spirit of Prayer and how far doth he make use of our natural faculties I conceive it thus A man is convinced that his happiness lyeth in the injoyment of God that there is no injoynment of God but by Christ till he be justified and sanctified and walk in Holy obedience to him The Spirit of God upon this changeth his heart and 't is set within him to seek after God in this way 1 Chron. 22.19 Now set your heart and your soul to seek the Lord your God And Psal. 119.36 Incline my heart unto thy testimonies Now because the will without the affections doth not work strongly but is like a ship without sails affections are the vigorous and forcible motions of the
children of God that in the throng of his creatures he forgetteth us Isa. 40.27 My way is hid from the Lord and my judgment is passed over by my God God looketh not after me taketh no notice of those things which concern me or regardeth nor my cause and complaint How doth God know all things and not know you All things are under a Providence but his people are under a special Providence Christ saith of the sparrows Luke 12.6 Not one of them is forgotten before God And are his children forgotten No Christ knoweth his sheep by name John 10.3 And to Moses Exod. 33.12 I know thee by name A Father cannot forget how many children he hath tho his family be never so large and numerous 2. He knoweth their condition and wants and weaknesses Matth. 6.32 Your heavenly Father knoweth that you have need of these things Matth. 6.32 and v. 8. Your Father knoweth what things ye have need of before you ask him Yet asking is necessary solemnly to act your faith and dependance but he will not neglect or forget us his Omnisciency giveth all that have interest in him that hope 3. Our prayers are heard tho never so secret Matth. 6.6 Thy father which seeth thee in secret shall reward thee openly Though confined within the closet of the heart Acts 9.11 And the Lord said unto him Arise and go into the street which is called Strait and enquire in the house of Judas for one called Saul of Tarsus for behold he prayeth 4. Our prayers shall be rightly understood There are many good motions known to God which we either will not or cannot take notice of in our selves as many times large affection to God overlooketh that little good which is in us but God doth not overlook it 'T is well when we can say as Peter John 21.17 And he said unto him Lord thou knowest all things thou knowest that I love thee But he owneth sincerity where we can scarce own it and many a serious soul hath his condition safe before God when he cannot count it so himself This is implyed in this place 2. Caution Let us take heed of all hypocrisie in prayer or putting our selves into a garb of Devotion when the temper of our hearts suiteth not let not your lips pray without or against your hearts 1. Without your hearts That may be done two ways 1. When you pray words by rote and all that while the tongue is an utter stranger to the heart as some birds will counterfeit the voice of a man so many men do that of a Saint saying words prescribed by others or invented by themselves without life and affection this is to personate and act a part before God complaining of burdens we feel not and expressing desires we have not in these is verified that of our Saviour Matth. 15.8 This people draweth nigh unto me with their mouth and honoureth me with their lips but their heart is far from me Or that of the Prophet Jer. 12.2 Thou art near in their mouth and far from their reins They do but complement God with empty formalities 2. When we pray cursorily or use a few general words that serve all turns and persons alike but are not suited and fitted to our case unless all your confessions and desires be particular they do not affect the heart for generals are but notions and pierce not very deep 1 Kings 8.28 What prayer and supplication shall be made for any man or by all the people which shall know every man the plague of his own heart That is the sin whereby his own conscience and heart is smitten and thereby moved to pray 't is easie to spend invectives against sin in the general this doth not come close enough to stir up deep compunction and holy desires we pray tho of course but do not bemoan our selves and draw forth our earnest requests for the things we stand in need of Names are prized when we hate the thing and names are hated when we love the thing 2. Against the heart When you are loath to leave the sin which you seem to pray against or ask that grace which you have no mind to have Psal. 66.18 If I regard iniquity in my heart the Lord will not hear me He that asketh for that grace he would not have doth but lie to God Now to quicken you to this Caution take these Considetations 1. No wandring thought in prayer is hidden from God Job 42.2 No thought can be withholden from thee From his notice and knowledg Psal. 139.2 Thou knowest my thoughts afar off Your thoughts are as visible to God as your words are audible to men 2. God most abhorreth our prayers when we pray with an idol in our hearts Ezek. 14.2 These men have set up idols in their hearts should I be enquired of them saith the Lord They were resolved what to do yet would ask counsel of God as many now would keep their lusts yet pray against them as if the very complaining were a discharge of their duty without detesting without endeavouring 3. Above all things God looketh to the spirit what the poise and bent of the heart is Prov. 16.2 God weigheth the spirit The spirit puts us in the ballance of the Sanctuary therefore look to principles ends and aims 4. That in covenanting with God there may be a moral sincerity where there is not a supernatural sincerity Deut. 5.28 29. I have heard the words of this people which they have spoken unto thee they have well said all that they have spoken O that there were such an heart in them that they would fear me and keep all my commandments always They dissembled not for the time which may happen in two cases by some impendent or incumbent judgment as when people are frightned into a little religiousness or in a pang of devotion or solemn worship now this should make us cautelous bring to God the best desires and purposes that you have but rest not in them but get them strengthned yet more and more that our sincerity may be verified and evidenced I come now to the second thing God knoweth the mind of the spirit Doct. That 't is a comfort to Gods childrâ—â— that the Lord knoweth what kind of spirit is working in prayer Here I shall do Three Things 1. Shew the different spirit that worketh in prayer 2. In what sense God is said to know the mind of the spirit 3. Why this is such a comfort to Gods children 1. The different spirit that may work in prayer I shall take notice of a fourfold spirit 1. The natural spirit of a man seeking its own welfare which is not a sin for God put it into us and such an inclination there was in Christ himself Matth. 26.39 O my father if it be possible let this cup pass from me nevertheless not as I will but as thou wilt And John 12.27 28. Father save me from this hour but for this cause came I
to this hour There was the innocent desire of his humane nature to be freed from the burden but his greater respect to Gods glory and the publick benefit of mankind made him submit to it His humane nature was to shew a reasonable aversation from what was destructive to it but his resolved will was to submit to God and overcome all impediments Take the instance lower Nature prompted Paul to ask freedom from the Thorn in the flesh but grace taught him to submit to Gods will Paul sinned not in having or giving vent to the natural inclination but the spiritual instinct must guide and overrule it So when we ask natural conveniences we sin not but yet this is not the spirit which God heareth in prayer Christ was heard in that he feared Heb. 5.7 Yet the cup did not pass away but he was supported so Paul was heard not for the removal of the thorn in the flesh but for sufficient grace 2 Cor. 12.9 And he said unto me My grace is sufficient for thee for my strength is made perfect in weakness 2. There is a carnal sinful spirit which may be working in prayer as when the Disciples called for fire from Heaven Christ telleth them Luke 9.55 Ye know not of what spirit ye are of Men often miscarry in prayer being blinded either by an erring Judgment or their carnal Passions 1. By an erring judgment They put their false conceits and opinions into their prayers and so would engage God as Balaam sought by building Altars against his own people This kind of praying 't is a begging of God to do the Devils work to destroy his own Kingdom and suppress his most serious worshippers to gratifie the faction that opposeth them Nothing is so cruel and bloody but false and partial zeal will put men upon if their judgments be once tainted they think the killing of others is doing God good service John 16.2 Their devotions will be soon tainted also for men that follow a blind conscience will hallow and consecrate their rage and cruelty by prayer and solemn worship Isa. 66.5 Your brethren that hate you that cast you out of my names sake said Let the Lord be glorified Thence the old by-word in nomine Domini incipit omne malum Prayer is made a Preface to cruelty Now 't is a comfort to the faithful that God will not hear these prayers he knows what is the mind of the spirit 2. By carnal passions and desires Fleshly interest breedeth partiality and men think God should hear them in their worldly requests the motions of the flesh are very earnest for corrupt nature would fain be pleased Jam. 4.3 Ye ask have not because ye ask amiss that ye may consume it upon your lusts 'T is the flesh prayeth and not the spirit You ask meat for your lusts Psal. 78.18 When their wants were abundantly supplyed yet they remained querelous and unsatisfied They must have dainties as well as necessaries as if Gods providence must serve their carnal appetites In these and such like cases the flesh prayeth and not the spirit but Christ will not put this dross into his golden Censer nor perfume our lusts with his sweet incense 3. The new Nature called also spirit which incineth us to God and Heaven Zech. 12.10 I will pour upon them the spirit of grace and supplication This prompteth and urgeth us to ask spiritual and heavenly things And such kind of requests are most pleasing to God 1 Kings 3.10 those things which are necessary to Gods glory and our salvation There is what the flesh savoureth and what the spirit savoureth the wisdom of the flesh perverteth and diverteth hearts from God and heaven to base low things such as the good things of this world pleasures riches honours But the spirit or the renewed part savoureth other things What is the savouring of the spirit What the new nature would be at or chiefly desireth And 't is a truth that the same spirit which is predominant at other times will work in prayer for the desires follow the constitution and frame of the heart Rom. 8.5 For they that are after the flesh do mind the things of the flesh but they that are after the Spirit the things of the Spirit As their constitution is so will their gust be and this tast and relish will shew its self in all things even in their prayers and devotions and whatever their words be the working of their hearts and according to their universal bent and temper 4. The holy spirit of God Jude 20. Praying in the Holy Ghost His assistance is necessary to prayer not only to sanctifie our hearts but to excite our desires and direct our addresses to God so that we are inabled and raised to perform this duty with more ardency and regularity than we of our selves could attain unto A Christian hath both flesh and spirit in him and they remain in him as active principles always lusting against each other Gal. 5.17 In prayer we feel it for the Saints speak sometimes in a mixt dialect half the language of Ashdod and half of Canaan both of the flesh and of the spirit only the one overruleth the other by the power of the Holy Ghost take it in either property of prayer confidence or fervency of desire 1. For confidence Jonah 2.4 I said I am cast out of thy sight yet I will look again to thy holy Temple There is a plain conflict between faith and unbelief unbeliefs words is first out as if we were utterly rejected out of Gods care and favour yet faith will not suffer us to keep off from God and therefore corrects and unsaith again what unbelief had said before yet I will look again to thy holy Temple Try what God will do for me so Psal. 94.18 When I said my foot slippeth thy mercy O Lord held me up yet there is relief in God when all their own confidence and courage faileth them 2. In point of fervency The flesh valueth esteemeth earnestly craveth temporal mercies fancieth a condition of health wealth liberty and worldly conveniencies as best for us We admire carnal happiness Psal. 144. But the spirit corrects the judgement of the flesh There is an higher and better happiness and that we should mainly seek after and all our worldly interests should be subordinated thereunto Now 't is not meerly the spirit or new nature in us which doth hold out in these conflicts but the new nature assisted by the Spirit of God who helpeth us in all our infirmities and to whom Religious manners sheweth we must ascribe all that we have and do All our faith and fervency cometh from him and without his assistance we should either sink under the difficulties or be cold and careless in our requests 2. In what sense God is said to know the mind of the spirit 1. By way of distinction 2. By way of approbation 1. By way of distinction God perfectly knoweth the mind and intention of those
hâ—rtful for us but of that God will be judg some present temporal good may be a cause of future inconvenience and something bitter how may be afterward found wholesome God knoweth whether life or death be best a present riddance of troubles or a continuance of them therefore it followeth verse 28. All things shall work together for good to them that love God That which is apprehended as evil may turn to good therefore these things should not be peremtorily asked but with limitation and exception of Gods will as our Lord Christ Matth. 26.39 And he went a little further and fell on his face and prayed saying O my Father if it be possible let this cup pass from me nevertheless not as I will but as thou wilt 'T is one thing to believe for certain that God will grant our petition with this condition if the grant be for his glory and our good and another thing to bâ—lieve absolutely that he will not deny the particular thing we ask of him without such exception and reservation 'T is not for us to determine what is most conducing to Gods glory and desirable for us We must commit and submit to God to our Heavenly Father who is never backward to our good and will certainly guide all things for the best 2. The manner 1. With faith What faith have we in prayer With respect to God that he is able and willing to help his people that we need not run to other shifts and be divided between God and carnal means Jam. 1.6 7 8. As to the acceptance of our persons we must pray that we do not weaken our confidence by any allowed sin 1 John 3.20 21. For if our hearts condemn us not God is greater than our hearts and knoweth all things if our hearts condemn us not then have we confidence towards God We sin a way our peace and then cannot come cheerfully to God As to the particular blessings asked necessary that are absolutely promised must be absolutely expected But the promise of the common blessings of this life is not absolute these things are dispensed as shall be for Gods glory and our good The saints themselves express themselves with some hesitancy about these things though inclined to hope the best as David 2 Sam. 12.22 Who can tell whether the Lord will not be gracious to me that the child may live God knoweth what we most really want and what is most agreeable to our desires being able to choose for us better than we can for our selves Joel 2.14 Who knoweth if he will return and leave a blessing 2. With fervency or that life and seriousness which will become addresses to God Matth. 7.7 Ask seek knock we are not in good earnest unless we set our selves to seek the Lord Dan. 9.3 Christ taught us to pray in two parables one for the spirit Luke 11. By a man coming to his friend for loaves at midnight For right done to the Church Luke 18.1 In the parable of the widow and unjust Judg. Persevere till prayer be answered Matth. 15.26 27. Keep wrestling and striving with God Rom. 15.30 Now I beseech you brethren for the Lord Jesus Christs sake and for the love of the spirit that ye strive together with me in your prayers to God for me 3. With humility we must come as less than the least of his mercies Gen. 32.10 Ezra 9.6 O my God I am ashamed and blush to lift up my face to thee my God As the Publican Luke 18.13 God be merciful to me a sinner as Abraham Gen. 18.27 Behold now I have taken upon me to speak unto the Lord who am but dust and ashes 4. With holy ends that God may be glorified John 14.13 And whatsoever ye shall ask in my name that will I do that the Father may be glorified in the Son In the spirit John 16.14 He shall glorifie me for he shall receive of mine and shall shew it unto you Psal. 115.1 Not unto us O Lord not unto us but unto thy name give glory Joel 2.14 Who knoweth if he will return and repent and leave a blessing behind him even a meat-offering and a drink-offering unto the Lord our God 2. The reasons why the prayers so made must be acceptable to God 1. Because here all the divine persons concur we pray according to Gods will in Christs name and mediation by the motion and instinct of the spirit every one is a ground of hope therefore it will not be lost labour or breath poured out into the air 2 Sam. 14.1 When Joab perceived that the kings heart was towards Absalom he makes use of the advantage Christs merit breeds confidence Heb. 10.19 Having therefore brethren boldness to enter into the holiest by the blood of Jesus And then the spirits motion God accepteth what cometh from himself Psal. 10.17 Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear What is excited and stirred up in us by his spirit 2. On mans part the person is qualified the petition just the end right and the heart excited USE Is to shew us what prayers are heard such as cometh from God and are made to God certainly such shall be dealt with as friends God will bestow marks of abundant favour upon them and reward their love and obedience by hearing their prayers he delights to do great things for their sakes and will have it known that their suppplication is acceptable to him Oh pray thus by the spirit 1. Is your prayer such a prayer as cometh from God such a prayer as is inspired by the spirit holy and fervent Holy for he is an holy and heavenly spirit and puts us mainly upon holy and heavenly things things that always make us better not worse and in other things referring our choices to God what he liketh and thinketh best for us not what we do for our selves not my will but thine be done Then Fervent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 5.16 The fervent effectual prayer of a righteous man when it looketh like wrestling with God 2. To God like worship relating to God it hath the stamp of his nature upon it some of his Attributes relate to his Mercy and Goodness some to his Majesty and Greatness the one is seen in the joy of our faith and confidence by our delight to converse with him The other in our humility and deep reverence of God when we come to him as poor undone creatures without his grace SERMON XXXVII ROM VII 28 And we know that all things work together for good to them that love God to them who are the called according to his purpose IN the former Verse the Apostle telleth us how the spirit maketh Intercession for the Saints what God liketh and thinketh best for them not what they like themselves most profitable tho not most pleasing Green Fruit is most pleasing to the appetite of the Child but the Parents knoweth 't is
never go alone Page 130 Mediation of Christ is our triumph c. how Page 345 346 Effects of it tender'd to our Faith Page 346 This brings all good to us Page 350 Merit cannot be where the work is due Page 103 Merit of Christ to be eyed in prayer Page 266 Mercies spiritual worth our thanks Page 8 Of every kind should lead us to God Page 64 Common to be received as Mercies Page 71 And why Page ib. Minding things what Page 43 46 Whether we mind things of flesh or spirit in four particulars Page 45 Misery and sin are natural relatives Page 110 Of this life made tolerable by hope of a blessed Eternity Page 186 Miseries awaken many graces Page 273 Morals far more important than Rituals Page 69 Modesty in asserting or opposing becomes all Page 362 Moral obedience temporally rewarded and why Page 70 Moral Philosophy hid rather than killed vice Page 120 Mortifie the flesh and why Page 49 Better becomes us than to gratifie the flesh Page 71 What 't is Page 119 The flower in it the more painful 't will be Page 120 'T is Believers duty and what 't is its kinds Page 121 122 Means and order of it its seasons it must ever be carried on Page 124 126 Mortified sins retain some strength and are active Page 127 Begin this at heart Page 128 Hard but sweet in the fruits Page 131 How to be carried on Page 145 Motions to sin first striving to be prevented suppressed Page 52 Of the spirit to be cherisht and obey'd Page 149 And how Page ib. Mourning of the Earth c. what Page 209 Mungrel Christians Page 47 Musings of the mind Page 55 N NAture desires life gropeth after eternal life Page 140 Natural desires unfetter'd grow unruly Page 50 Natural life Page 74 A state of much weakness Page 76 Natural man judgeth his way wisdom Page 49 Would be vile if never tempted Page 49 Ignorant of the things of Gods spirit Page 74 New Creature is work of the spirit of God needs assistance from the spirit is child of God Page 169 O OBedience necessary to obtain the reward Page 12 Ours cannot satisfie the Law for any sins past Page 23 Obedience and faith benefited by Christ our sin-offering Page 36 Ever to be conformed to the Law of God Page 37 Partial is a humouring of our selves Page 79 Universal due to God therefore no merit Page 103 Enforced by many arguments Page 104 Sweetned by Redemption Page 104 Enricheth all that pay it Page 104 Oblations legal could not take away sin Page 27 Old man our first and last enemy Page 114 Omnipresence of God Page 73 And peculiar presence with Believers Page ib. Omniscience of God imployed for his children Page 170 Proved by Creation Page 257 Distinguisheth next approveth Page 262 Order of mans temper right Page 20 108 In self government Page 116 Opinion turned into religion is faint and weak Page 367 Original sin deserves condemnation Page 3 How irritated by the Law Page 9 Sprouts out in Passions Affections Page 129 Overcome God ere hurt his people Page 316 Overminding World is sinful Page 43 Owner of all God is by Creation Page 100 And Ruler Page ib. P PArdon needful as we are condemned and healing needful as we are sick Page 35 Passions what Page 129 Whence and to be mortified Page ib. Partiality in all to our selves Page 116 Partial view of Providence sees not its beauty and goodness Page 269 Paternal care of God over his children Page 169 Patience Bearing Waiting Working Page 242 Peace solid whence Page 7 8 342 Penance Popish like Baalitical severities Page 121 Persecutors hazard the wrath of God the Persecuted hazard mans wrath Page 363 Perseverance effect of Grace Page 28 Pleasing of God mans end Page 68 Should be our work Page 69 Is difficult and how Page ib. Pleasing the flesh what Page 43 44 More secret or open Page ib. and 48 49 50 55 56 Will sting the conscience Page 114 Pleasures proper for the Soul Page 79 Prayer great help Page 248 How 't is from the spirit Page 248 And how Page 249 250 251 The necessity of it Page 250 Cautions herein Page 251 What is the spirit of Prayer how it acteth us Page 252 Variously Page ib. We know not to Pray and why Page 253 Life of Prayer what Page 254 Some Prayers unfit to be ascribed to the Spirit Page 254 255 What Prayers from the spirit Page 255 Get this spirit and how Page 255 How Pray Page 260 All defects in it are seen of God Page 260 Different spirits working in Prayer Page 261 262 What these are Page ib. God distinguisheth in our Prayers c. Page 262 263 Prayers of Saints heard Page 264 Conditions of it Page 264 265 Preciseness in Believers needful Page 38 Present things little future great Page 240 Precept what how differs from Counsel Page 12 Prejudices against Religion whence Page 47 Principles of men either flesh or spirit Page 48 And men are what the prevailing Principles are Page 107 Internal put into us to keep us from sin Page 126 Priests spiritual Page 161 Priviledges infer duty Page 99 Are linkt together Page 179 Protection draws allegiance Page 104 Providence its Government Page 85 Rules over all Page 169 197 198 258 Special over some Page 274 Internal and what Page 314 Probabilities must support weak Believers Page 228 Propriery absolute in God onely Page 100 Not alienated Page 101 102 106 Promise binds God when nothing else can Page 103 Purpose of God what Page 292 293 Effects of it on us Page 293 Rise of all things Page 304 Decrees of God eternal Page 304 Fulfilled in his governing the World Page 305 Cannot be frustrated Page 306 Are fulfilled with admirable order Page 306 This order God maketh Page 306 What the effects of this Purpose Page 306 And the order and contatenation of its parts Page 306 307 Beautiful and inviolable Page 308 Exclude not means endeavours or duties but includes them Page 308 Punishment of the Damned in sense in loss Page 2 How equal 't is suited to sin Page 21 'T is Eternal Page 23 Corresponds to sin both are departure from God Page 108 109 Purity of God engageth him to punish sin Page 22 Q QUench not the spirit Page 37 Who do Quench it are in worse condition than before Page 78 Quit-rent God reserved to himself Page 196 R REconciliation needful to pleasing God Page 70 Priviledg'd with gift of holy Spirit Page 84 Recovery of fallen man its difficulty Page 19 Necessary because of Gods decree Page 26 Receiving Christ what Page 168 Redemption makes not the nature of sin less evil Page 3 Binds more to duty Page 102 Necessarily preceded Adoption Page 169 Redemption of our bodies what Page 216 Remission of sin how obtained Page 24 Renovation whence Page 135 9 14 15 In order to new life Page 35 It s great care Page 42 Renewed ones do nothing perfect Page 67
sacrifice and the power of his Spirit we come to God and by a thankful sense of his love we are incouraged and inabled to our duty Well then when in a broken hearted manner we confess our sins and own our Redeemer and devote our selves to God and resolve to walk in Christs prescribed way then are sins pardoned and we accepted with God 2. This Faith and repentance is wrought in us by the word and mainly acted in prayer First 'T is wrought in us by the word wherein God is pleased to propound free and easie Conditions of pardon and mercy praying us to be reconciled and to cast away the weapons of our Rebellion and submit to the Law of grace For here in verses 18 19 20. He doth not only reveal the mystery but beseecheth us to enter into Covenant with him and to yield up our selves to his service Secondly Prayer by which in the name of Christ we sue out this benefit This is the means appointed both for regenerate and unregenerate The unregenerate Acts 8.22 Repent therefore of thy wickedness and pray God if perhaps the thought of thine heart be forgiven thee The regenerate 1 John 1.9 If we confess our sins he is just and faithful to forgive us our sins Believing broken hearted prayer doth notably prevail the publican had no other suit but Lord be merciful to me a sinner Luke 18.13 The Lord describeth the poor sinners that came to him for pardon Jer. 31.9 They shall come with weeping and supplications 5. We are sensibly pardoned as well as actually when the Lord giveth peace and joy in believing and sheddeth abroad his love in our hearts by the Spirit We must distinguish between the grant and the sense sometimes a pardon may be granted when we have not the sense and comfort of it We may hold a precious Jewel with a trembling hand as the waves roll after a storm when the wind is ceased God may keep his people humble as a Prince may grant a pardon to a condemned malefactor but he will not have him know so much till he come even to the place of execution Davids heart was to Absolom yet he would not let him see his face There are two Courts the Court of Heaven and the Court of Conscience The pardon may be passed in the one and not in the other and a man may have peace with God when he hath not peace of Conscience To assure our hearts before him and know our sincerity 1 John 3.9 is a thing distinct from being sincere and a man may be safe though not comfortable Every one that believeth cannot make the bold challenge of faith and say Who shall condemn Rom 8.33 6. The last step is when we have a compleat and full absolution of sin that is at the day of Judgment Acts 3.19 Your sins shall be blotted out when days of refreshment shall come from the presence of the Lord when the Judge pro tribunali shall sententionally and in the audience of all the World pronounce our pardon To make title to pardon by Law is comfortable but then we shall have it from our Judges own mouth Here we are continually subject to new guilt and so to new sins whereby arise new fears So till our final absolution we are not fully perfect not till the day of redemption Eph. 4 30. When the evils of sin do fully cease then is our Adoption full Rom. 8.23 Then will our Regeneration be full Matth. 19.28 Then all the effects of sin will cease Death upon the body will be no interruption of pardon we shall be fully acquitted and never sin more 3. That 't is a branch and fruit of our reconciliation with God the other is the gift of the Spirit or all things that belong to the new nature for God giveth sanctifying grace as the God of peace But this also is a notable branch and fruit of reconciliation 1. Because when God releaseth us from the punishment of sin 't is a sign his anger and wrath is appeased and now over Isa. 24.7 Fury is not in me God hath been angry for a little moment but when he pardoneth sin then he is pacified for sin is the make-bate between us and God 2. That which is the ground of reconciliation is the ground of pardon of sin Eph. 1.7 In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace viz. the price paid by the Mediator to his Fathers Justice and therefore a principal part of our reconciliation and redemption is Remission of sins in Justification 3. That which is the fruit of reconciliation is obtained and promoted by pardon of sin and that is fellowship with God and delightful Communion with him in a course of obedience and subjection to him Heb. 10.22 Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience and our bodies washed with pure water Our general pardon at first is to put us into a state of new obedience our particular pardon ingageth us to continue in a course of acceptable obedience that we may maintain a holy Commerce with God 1 John 1.7 If we walk in the light as he is in the light we have fellowship one with another and the Blood of Jesus Christ his Son cleanseth us from all sin VSE 1. is to inform us That all those that seek after reconciliation with God or would take themselves to be reconciled to him should be dealing with God about the pardon of sins and suing out this priviledge which is of such use in their Commerce with God But here ariseth a doubt What need have those that are reconciled to God to beg pardon Ans. very great Matth. 6 12. Our Lord hath taught us so we pray for daily pardon and daily grace Against Temptations as well as for daily bread I prove it 1. From the Condition of Gods people here in the World we are not so fully sanctified here in the World but there is some sin found in us original sin remaineth with us to the last and we have our actual slips Paul complaineth of the body of death Rom. 7.23 And the Apostle telleth us 1 John 1.8 If we say we have no sin we deceive our selves and the truth is not in us And verse 10 th If we say that we have not sinned we make him a liar and his word is not in us And Eccl. 7.20 There is not a just man upon earth that doth good and sinneth not Either omitting good or commiting evil They do not love God with that purity and fervency nor serve him with that liberty delight and reverence that he hath required 'T is the happiness of the Church Triumphant that they have have no sin of the Church Militant that their sin is forgiven Sometimes we sin out of ignorance sometimes out of imprudence and inconsideration sometimes we are overtaken and sometimes overborn now these things
other must complement Antiquity at a great rate if himself hath any judgment and doth not say that Multitudes in the last Age have been as to Preaching greater than they In the former are to be found many judicious Explications of Scripture many honest and spiritual Discourses In the latter not these things only but a pleasantness of Wit and Fancy but for plenty of Matter clearness of Iudgment Orderliness of Method and many other things they have not been a little exceeded by men of this last age Nor is it any disparagement to them more than it was to John the Baptist that the least in the Kingdom of Heaven was to be greater than he or to Christ that the Apostles Joh. 14.12 were to do greater things than he had done In the middle Ages of the Church Preaching generally was turn'd into trifling about Scholastick nicetyes and to the very dawning of the Reformation the Priests Texts were out of Scotus or Aquinas and we remember they were not ashamed when Luther Melancton c. restored in some degree the true kind of Preaching to petition Magistrates for the suppression of it and a liberty to trifle still in that great work of God with discourses upon Scotus and Aquinas Thô Luther Zuinglius and others in Germany and Mr. Calvin Farellus and Viret and Beza in France about a hundred and fifty years since mended this matter in a great degree yet we all know how ill their Examples were followed So as Mr. Perkins who began to flourish about the year 1580. is generally judged to have been the first who amongst us restored Preaching to its true use and taught us the true manner of it whose Piety was followed by many but as their Number hath vastly increased since that time especially in the fifty or sixty years last past so God hath seemed to pour out his Spirit upon Ministers as to spiritual Gifts in a more plentiful measure Yet in very different proportions that he might have some to feed his Lambs as well as others to feed his Sheep The Generality of good Preachers have made it their business to preach Christ and the exceeding Riches of his Grace and to study matter rather than words upon Mr. Perkins his old Principle Verba sequentur res But all have not had alike ferâ—ile Invention or solid Judgment or alike Skill and Learning in Languages and Arts c. Some particular Persons have been blessed with them all by which they have made Stars of the first Magnitude in the Church of God Such Reader we take the Reverend Author of these Sermons to have been in all whose Writings thou shalt find a quick and fertile Invention governed with a grave and solid Iudgment and the Issue of both expressed in a grave and decent Style so as it is not easie to say what one would desire in a Divine that was wanting in him He had an Heart full of Love and Zeal for God and his Glory and out of the abundance of his Heart his Mouth continually spake So frequent yet so learned and solid Preaching by the same person was little less than miraculous But he was a Scribe fully instructed in the things of the Kingdom of God and like a good Housholder was continually fetching out of the Store-house of his knowing and judicious Soul things both old and new He was no studyer of Words and Phrases he abhorred such a Pedantry and debasing the Authority of Gospel Propositions but a grave and serious Soul fitted with his skill in Arts and Languages neither ever did nor could want Expressions above the scorn of the most wanton Word-dressers thó beneath the expectations of such as can be pleased with the timeableness of Paranomasiaes or the rollings of six-footed words He was a good and learned a grave and judicious person and his Auditory never failed thô he laboured more than the most Preachers his constant course of Preaching being for many years Five times and till near his End three times a Week to hear from him a pious learned and most judicious Discourse This those who never heard him may easily believe by his printed Commentaries and Sermons in which we never met with any that complained for want of any thing fit for a Divine So that he is one of those Authors upon the credit of whose Name not only the plainer and less intelligent sort of people but even Scholars may adventure to buy any Book that was his and be assured they will see no cause to repent of the expence of their Money His late large Folio upon the 119 th Psalm is a plentiful Evidence of this and a great part of our English World hath given their suffrage to this by making it so scarce in so short a time as the Price of it is inhanced above a fifth part We here offer a 2 d Volume of a greater Bulk thô no greater price which contains his Discourses upon the 25 th of Matth. the 17 th Chapt. of John the 6th and 8th Chapter of Paul's Epistle to the Romans and the 5th Chapt. of his 2 d Epistle to the Corinthians five Chapters than which possibly in the whole New Testament there will not be found five others more full of Gospel Doctrine in the Knowledge of which Gods People are more concerned In the first under the Parable of the Ten Virgins five of which were wise five foolish our Lord represents to us the state of the Members of the Church waiting for Christs Second coming to Iudgment Amongst whom some are sincere some are Hypocrites the different actions and issues of whom are excellently represented to us and most worthy to be learned and considered 2. Vnder the Parable of the Talents we are instructed in Gods different dispensation of his Gifts to men their different use of them and the Account they are like to be called to about them To which is subjoyned an Hypotuposis of the day of Judgment fit to be continually in our Eyes and Ears In the second we have our Saviours last Prayer for his Elect as well those that to the end of the World should believe as those who at that time did believe It was our Lords Legacy what good Christian desireth not a full understanding of it that he may know what to hope and pray in Faith for at being first secured to him 〈…〉 Prayer of him whom the Father heareth alwayes In the 6th and 8th of the Romans are contained great Treasuries of Gospel Truth Vpon both the 〈…〉 many learned men have spent their labours to great advantage But the Scripture is such a Book 〈…〉 never know when we fully comprehend it and if he may judge to whose share it fell to peruse some of those 〈…〉 the Reader will find some things here discovered which he will hardly meet with elsewhere His way of 〈…〉 it is rather Dogmatical and Practical than Polemical yet he now and then judiciously resolveth a 〈…〉 But all along in the handling of it
a working warring principle that shall rouse up a man dayly to take heed of it as the greatest evil and yet sin should be as powerful and as frequently and freely break out as it doth in others no where there is such an enmity hostility and irreconcileableness or to say in a word such an habitual aversation it cannot be 1 Joh. 3.9 He that is born of God doth not commit sin his seed remaineth in him and he cannot sin because he is born of God He that hath such a blessed change wrought in him by the operation of Gods Spirit as to be transformed in the Spirit of his mind it cannot be supposed but that Grace will have such Energy and efficacy upon him as to prevent the life and growth of sin and restrain the practice of it that the habits of Grace being cherished this must needs be famished and starved by degrees A man that hath a fixed root of ungodliness in him he is at sins beck the Devils Slave but a permanent habit of Grace doth produce a constant carefulness that God be not dishonoured or displeased The Apostle telleth us That Christ bore our sins in his Body upon the tree that we being dead unto sin may be alive unto righteousness 1 Pet. 2.24 Now certainly this effect is obtained in those that have benefit by his Death or have assured it by Faith before they were alive to sin being active and delighting in the Commission of it but dead to Righteousness impotent and indisposed for any spiritual act but afterwards their love to sin is weakened and their Hearts quicken'd to spiritual Life Once more That there is a decay of the evil Principle appeareth by that of Gal. 5.16 17. This I say then walk in the Spirit and you shall not fulfill the lusts of the flesh for the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary one to the other so that ye cannot do the things that ye would This place sheweth that the lusts of the flesh though they be not wholly abandoned yet they shall not be fulfilled We take it otherwise but the meaning is The unrenewed part shall be kept under we cannot fully effectuate the evil we would The Spirit alwayes opposeth what we would do according to the direction of the Flesh. There are two Active principles never wholly dead The flesh doth not advance with a full gale but meeteth with a contrary tyde of resistance from the Spirit 1. Vse Is to Reprove those that can afford a little Religion but cannot afford enough It may be good words without practice or practice without principle Good words without practice many talk well their notions are high and strict but observe them narrowly and you will find them cold and careless like the Carbuncle at a distance it seemeth all on fire but touch it and it is Key-cold Be warmed be cloathed will not pass for Charity nor Opinions for Faith nor Notions and elevated Strains for Godliness You would laugh at him that would think to pay his Debts with the Noise of Money and instead of opening his Purse shake it 'T is as ridiculous to think to satisfie God or discharge our Duty by fine words or heavenly Language without an heavenly Heart or Life or afford practice without a Principle or an inward disposition or inclination of heart to holy things 'T is not enough to do good but we must get the Habit of doing good to believe but we must get the Habit of Faith to do a vertuous action but we must have the Habit of Vertue to perform an Act of Obedience but we must get the Root of Obedience The Soul must be divested of evil Habits and decked and adorned with habits of Grace and endowed with new and spiritual Qualities before it can have a Principle of Life in its self But most men content themselves with a little good Affection that is soon spent Hosea 6.4 Ephraim's goodness is like the morning dew that wets the surface but is soon dryed up Many have some good things in them but they want a firm Root which is an habitual Inclination towards God Oh the difference that is between a man that forceth himself to do good and one whose Heart is inclined to do good He doth not go to it like a Bear to the Stake but with a native willingness he is inclined to think of good inclined to talk of good and holy discourse inclined to pray to exercise himself to Godliness The Lord hath put a new Nature in him and he feeleth an internal Mover or an inward Impression that moveth him This is Life but 't is little regarded Many have a shew but Life cannot be painted otherwise an handsome Picture of Godliness men may keep up But what are the Reasons of this 1. Negligence They are loath to be at the pains to get Grace to be at the expence of brokenness of Heart and that humble waiting and earnest praying that it will cost us A Form is easily gotten and maintained painted Fire needs no fuel to keep it in vanishing Affections are soon stirred A little remorse in a Prayer or delight in a Sermon they may have but it will cost us labour and diligence to have the Heart strongly bent towards God Prov. 13.4 The Soul of the sluggard desireth and hath nothing but the Soul of the diligent shall be made fat All excellent things have their incident difficulties and nothing is gotten without diligence labour and serious mindfulness That which is opposed to common Grace is casting off sloathfulness and a diligence to keep some full assurance of hope to the end Heb. 6.11 12. 2. Inconsideration They do not consider how they shall appear before Christ at the day of Judgment Therefore are they called foolish Virgins because they did not foresee all Events to provide against them As if the Spouse should come later they thought this Oyl they had might suffice or they should have opportunity to get more Christianity is a business of Consideration When Christ had laid down the Terms he biddeth them sit down and count the Charges Luke 14.28 A Builder doth but lay the foundation of his shame in his Cost if he be not able to carry on the Building a War were better never be begun if we have not means to maintain it If you mean to build for Heaven to bid defiance against the Devil World and Flesh you must not rashly engage but deliberately resolve We must consider the Quality of Christs Laws what visible Oppositions there are that we may knowingly all difficulties considered put our selves into his hands There is an anxious and serious deliberation necessary otherwise to leap into Profession sleightly maketh way for Apostasie or else for such a cheap Religion which costs nothing and therefore is worth nothing 3. Some unmortified corruption or indulged Lust which hindereth both the Radication and Prevalency of Grace The Heart divided touched partly with
the most secret discovery of wrath and discontent and suiteth his Temptations to all the postures of spirit we are in Secondly There is besides this Hostis domesticus the bosom Enemy the Flesh or the inbred Corruption of our Nature that is ready to betray us to the basest Temptations and to open the Gates to the Enemy without Man needeth no Devil to tempt him we have enough in our own bosoms to prompt and urge us to sin Jam. 1.5 The Spirit in us lusteth to envy Gen. 6.5 The thoughts and imaginations of our hearts are evil continually 'T is easie to set Tinder Gunpowder or Flax on fire and therefore they had need to be kept asunder We cannot be too careful the best of us have a good self and a bad self the one must watch over the other or all will come to ruine and Grace will be ready to die Rev. 2.2 Be watchful and strengthen the things that remain that are ready to die From whence cometh the vanity of our Minds our proneness to break the bounds of due liberty in all our Comforts our readiness to erre in Speech our frequent Miscarriages in Conversation our frequent unfitness for holy Duties our unfruitfulness in our Conversing with others our unsettledness in our Consciences our immoderate cares and fears whence I say cometh all this but from our want of Watching against this inward Enemy our Flesh Especially when temptations are near importunate and constant We proceed every step to Heaven by Conflict and Contest because Sin is alwayes at hand ready to assault us and taint us So that a serious Christian cannot but take himself to be still in danger Thirdly The World We walk in the midst of Snares and Temptations saith Austin and Bernard saith That our Life is a continual Temptation We are in the midst of tempting Objects that are comfortable to our Senses necessary to our Uses and present to our Embraces that we can hardly distinguish between what Necessity craveth and Lust desireth and so we are strangely gained upon 1 Joh. 2.16 For all that is in the VVorld is the lust of the Flesh the lust of the Eye and pride of Life He doth not say Whatsoever is in our corrupt Hearts but he describeth the Objects by the Lusts because they are readily excited by them All that is in the World there are Baits for every Temper Honour for the ambitious Wealth for the covetous Pleasure for the sensual Now every distemper loveth the Diet that feedeth it Lust in the Soul or unmortified corruption maketh our abode in the World dangerous 2 Pet. 1.4 That having escaped the corruption that is in the world through lust Here one plungeth himself over head and ears in the World another is intemperate in the delights of the Flesh and the Entertainments of Sense another is aspiring after Honour great Places and Pomp of living or Esteem in the World or at least we give our selves too great a liberty and freedom in these things Therefore you see what need there is of watching when alluring Objects lay such close siege to the Appetite and Senses 2. There is a VVatching unto Good or for the Performance of our Duties that we go about them in an holy serious conscionable Manner observing the best Opportunities and taking heed there be no secret Leaven of Hypocrisie in them Of all holy Duties the Scripture applieth it to Prayer which of all other holy Services is the commonest and the chiefest and Watching therein is a great help though by Analogy it holdeth good in other duties as we shall see in a few places Col. 4.2 Continue in Prayer and watch in the same with thanksgiving So 1 Pet. 4.7 Be sober and watch unto Prayer So Eph. 6.18 watching therein with all perseverance Sathan is a great Enemy to this duty and our Hearts are averse and hardly brought and kept to it Unless it be well performed our Communion with God is interrupted and at a stand Out of all these places we may well collect That there is First A watching unto Prayer or before Prayer Secondly A watching in Prayer or in the Duty Thirdly A watching after Prayer or when the Duty is over 1. The VVatching unto Prayer or before the Duty is mainly to keep up a Praying frame that we may be ready upon all occasions to call upon God The praying frame lyeth partly in Brokenness of heart or a due sense of our Necessities and partly in an earnest Bent of heart towards God and holy and heavenly things and partly in an holy Liberty and Child-like confidence If either of these be lost how slack and backward shall we be in Gods Worship or slight in the performance of it whether in Closet or Family or publick Assemblies and slubber it over in any fashion But when this frame of spirit is kept up the Soul is mightily actuated and enlarged in the Duty As when there is brokenness of heart or a due sense of our Necessities which is the occasion of Prayer or an earnest desire of Grace which is the Soul of Prayer or our Liberty and Confidence is not broken which is the great Encouragement of Prayer then we are like light and airy Bodies whose natural motion is upwards so are we carried out towards God and Prayer is our Element in which we live and breathe Indeed the whole spiritual Life is but a watching unto Prayer that we may have alwayes a readiness for Communion with God 1 Pet. 3.7 2. There is a VVatching in Prayer that the Duty be performed with that seriousness attention and affection that the Nature of it doth require This Watching is necessary because of the slipperiness of our Hearts which easily go off from the work in hand We often mingle Sulphur with our Incense interline our Prayers with carnal distractions suffer our Hearts to be stollen away from under Christs own arm therefore we had need to watch Eccl. 5.1 2 3. There is a Watching after Prayer Partly that we may observe Gods dealing with us whether our Souls have been streightened or whether he hath given liberty hidden his face or shewed himself gracious Here we may gather some matter of Comfort to our selves and Thanksgiving to God Col. 6.2 We must not throw away our Prayers as Children shoot away their Arrows and never look after them Hab. 2.1 I will pray and look up to spy the Blessing a coming We should have many an Argument against Atheism great helps to Faith and encouragements to love God and many a sure ground of comfort in our selves if we did look after the answer of our Prayers And partly that we lose not that affection which we have professed and expressed before God We seemed to express a great desire of glorifying his Name and doing his Will and being sanctified pardoned and strengthened against Temptations Now 't is but the personating and acting a part before God if we be not such in some measure as we professed our selves
the same Calling wherein he was called God gives every Man his Work Mark 13.34 The Son of Man is like a Man taking a far Journey who left his House and gave Authority to his Servants and to every Man his Work 3. The Work of our Callings must be constantly and diligently attended upon A Rich Man cannot say I have no need therefore I will attend upon my Calling at my Pleasure You must not consider your present Need but your future Account The Baseness of a Man's Calling must not be a Discouragement to a poor Man seeing God counteth himself honoured in the lowest Service as well as in the highest and hath promised the Reward of the Inheritance to Servants as well as Nobles Luk. 3.23 Knowing that ye shall receive the Reward of the Inheritance for ye serve the Lord Christ. 4. Every one that feeleth any Tediousness growing upon him in his Work should often rowse up himself by considering 1. The active Nature of Man was never made to be idle and shall we cross the Law of our Creation When the Beasts lie down in their Dens Man goeth forth to his Labour and Work till the Evening Psal. 104.23 2. The Preciousness of Time which is too good to be loytered away upon meer nothing We should buy it at any Price not waste it Ephes. 5.16 Redeem the Time We shall wish we had done so when 't is too late 3. The Eye of God who observeth every Man in his Station how he acquitteth himself with good Fidelity Eye Service with respect to Man maketh us unfaithful Ephes. 6.6 but Eye Service with respect to God is the great ground of Diligence Col. 3.22 23. 4. The near Approach of Death Would we be found eating drinking playing sporting away our precious Time or diligently employing our selves in our Callings at that Day Luk. 12.43 Blessed is that Servant whom when his Lord cometh he shall find so doing 5. Our Accounts which mainly concerneth 1. Our particular Calling and that course of Living wherein we were set to glorifie God The unprofitable Servant will be cast into utter Darkness Matth. 25.30 God will judge all according to what they have done in their Places and then what will become of the Idle and the Sloathfull 2. In our general Calling as Christians Take heed of being naughty and sloathful Servants First Let us enquire who may be characterized with this Brand 1. Who Those who complain for want of Strength yet do not diligently use the Means whereby they may be quickned and strengthned they are idle and lie upon the Bed of Ease and complain that God doth not give Grace Languish for Comfort rather than set about the Work of Obedience Christ telleth his Disciples Joh. 14.21 He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and manifest my self to him 2. That content themselves with a loytering Profession when their Hearts swarm with noysom Lusts and are unfurnished of Faith and Love and other necessary Graces and yet think a lazy Profession will serve the turn Matth. 7.22 Many shall say to me in that day Lord Lord we have prophesied in thy Name and in thy Name cast out Devils and in thy Name done many wonderful Works And then will I profess I never knew them Because they pray and hear and Receive Sacraments they think all is well and they have no more to care for Is this Working out our Salvation with Fear and Trembling Phil. 2.12 Serving God instantly Day and Night Act. 26.7 Labouring for the Meat that perisheth not Joh. 6.27 Denying our selves Luk. 14.26 3. That snuff at a little Mock-service as if an intolerable Burden Mal. 1.13 What a weariness is it 4. The Children of God may feel this Temper coming upon them when though they do not cast off Prayer altogether yet they cut off or abate and diminish their Prayers either in Fervour or Frequency or Continuance and Perseverance in Prayer pray without Sense Affection or Life or do not pray so often or do not continue instant in Prayer This cutting short of Duties in time tendeth to a quitting of them altogether Man is ready to cast off what he thinketh to be a Burden So when they are backward to Meditation or to with-draw from the Delights of the Flesh and the Distraction of ordinary Imployments In all such Cases we should rouse up our selves Time is short our Account sure and near we are labouring for Heaven and Salvation Shall we tire and faint Be not weary of well-doing 't is spoken with respect to the Duties of Piety Heb. 12.12 Duties of Mercy Gal. 6.9 Duties of our Calling 2 Thess. 3.13 Oh then let us rouse up our selves SERMON XVI MATTH XXV v. 28 29. Take therefore the Talent from him and give it to him which hath ten Talents For unto every one that hath shall be given and he shall have abundance but from him that hath not shall be taken away even that which he hath WE have seen the Arraignment of the evil Servant now followeth the Sentence which intimateth a double Punishment Privative and Positive Loss and Pain The former is in these two Verses wherein you may observe three things 1. The taking the Talent from the evil Servant 2. The Disposition of the Talent so taken from him 3. The Reason of both Let me explain these Branches and then draw one Point from the whole First The taking the Talent from the evil Servant Take therefore the Talent from him Naughty Servants either lose the Gifts themselves or the Benefit Comfort and Reward of them Here in time they lose their Gifts when Time is no more which is the Case in our Parable they lose their Reward Secondly The Disposition of the Talent so taken from him And give it to him that hath ten Talents that is five by Trust and five more by Gain and Improvement The giving of the Talent to the first Servant was thought unequal by some because he had such Plenty already as appeareth Luk. 19.25 They say unto him Lord he hath ten Pounds But the Lord adhereth to his Sentence For I say unto you Vnto every one that hath shall be given c. He giveth most to those that have done him most diligent and faithful Service and delighteth to enrich them more and more with the Rewards of Grace Object But how can we receive other Mens Talents Shall the Elect receive Benefit from the Reprobate and their Loss be our Gain Answ. 1. 'T is spoken after the manner of Men Nothing more usual among Men than to take that from the Unfaithful which was committed to them and to give it to the Faithful 'T is such another Expression as Apoc. 3.11 Hold fast that thou hast that no Man take thy Crown as if that Crown which we had lost were taken and worn by others So Numb 11.17 25. God took of the Spirit that
1 The kinds of Parables Argumentative and Representative Page 1 Patience of God to Sinners Page 198 Prayer what a Praying Frame is Page 74 Watching to Prayer in Prayer after Prayer what it is Page 75 Poor three sorts of Poor Devil's Poor Christ's Poor the World 's Poor Page 189 Power of Christ as Lord and Owner distinct from his Power as Governour and Ruler Page 81 The Right Christ hath to this Power Page 81 Christ cannot be divested of this Power Page 82 Power in Man to convert himself need not be dsputed but our Duty to be regarded Page 129 Perseverance in Christs Service Motives to press it Page 47 Personal qualifications we are to be careful of if we would be saved Page 51 Prejudices of carnal men against God Page 113 114 They are very natural to us Page 114 Preparation for Christs Second Coming the faithful prepare for it Page 40 Reasons for it Page 43 How the Scripture presseth it on us Page 40 It must be speedy and constant Page 77 Preparation for Heaven wherein it consists Vid. Readiness for Heaven Page 62 When the actual Preparation for Heaven should be made Page 62 63 Preparation of Heaven how and by whom the Kingdom of Heaven is prepared for us Page 170 For whom it is prepared Page 170 When it was prepared Page 171 Principles false Principles in doing good Page 15 A double Principle in Children of God Flesh and Spirit Page 27 Profession two-fold Vocal and Real Page 11 Not to be neglected Page 11 Not to be rested in and why Page 11 Profession of wicked men will fail them and when Page 47 48 Why the Profession of Wicked men will fail them Page 48 Punishment of Hell may stand with Gods Mercy Page 193 Punishment of Loss greater than Punishment of Sense Page 203 What the Damned lose in Hell Page 134 203 The loss of God's Sight in Hell great grief to the wicked Page 135 204 The greatness of the Loss the Damned have in Hell Page 204 Punishment of Sense what it is Page 205 Q. QUalifications personal we are to be careful of if we would be saved Page 51 R. REadiness for Heaven habitual and actual what Page 62 Why those only that are ready shall enter into Heaven Page 63 Receiving Christ what is required to it Page 58 Religion a little Religion reproved Page 18 Reasons of it Page 18 Negligence Inconsideration unmortified Lusts and Vnbelief destructive to Religion Page 18 19 Repentance late seldom true Page 69 Reputation of being good people not to be rested in Page 19 Resurrection of the Body proved Page 33 Whether Infants shall rise Infants or all in the state of grown persons Page 156 Reward the greatness of the Reward of Heaven Page 184 Riches why God sometimes giveth Riches to his People Page 181 Rich men should employ their Talents for the relief of the Poor Page 188 Reasons of it Page 189 Righteousness of Christ and of the Saints difference between them Page 49 Righteousness of God in the last Sentence Page 210 S. SAcrament Preparation for it necessary Page 21 How we should come to the Sacrament Page 22 Whether those that doubt of the truth of their Grace should come to the Sacrament Page 23 Salvation of our Souls to be regarded next to the Glory of God Page 91 Security Vid. Slumbring and Sleeping Self-denyal wherein it is seen Page 173 Senselesness of Mercies or Judgments the evil of it Page 29 Separation there shall be a Separation of good and bad at Iudgment-day and why Page 164 Sheep the godly are as Sheep and wherein it appears Page 163 How to know whether we are Sheep or Goats Page 164 Christ tender of his Sheep Page 162 Shepheard Christ represented as a Shepheard Page 161 Christ a good Shepheard a Great Shepheard and chief Shepheard Page 162 The Properties of a good Shepheard and how applyed to Christ. Page 161 How Christ is a great Shepheard Page 163 Sin a wrong to God Page 145 The Children of God apt to fall into Sin Page 24 Why we should watch to avoid Sin Page 73 Sins of Omission and Commission what they are Vid. Omissions Sinners add sin to sin and God in Hell adds wrath to wrath Page 198 Sleep moral what it is Page 23 Sleep spiritual what it is Page 24 Total and partial Page 28 29 When and how far it may seize on Christians Page 25 26 Whence it comes to pass Page 27 Slumber the cause of Sleeping Page 28 The Effects of it Page 24 The Signs of it Page 29 Motives against it Page 30 Directions to avoid it Page 31 Sloath in particular Callings the evil of it Page 123 Arguments to rouse us out of it Page 124 Sloath spiritual what it is Page 116 Who the spiritually Sloathful are Page 124 The evil of spiritual Sloath. Page 117 A sloathful Servant a wicked Servant Page 117 Signs when it comes on us Page 120 Motives that draw us to it Page 117 Means against it Page 119 Slumbring and Sleeping what it means Vid. Sleep Page 23 Slumber the Cause of Sleeping Page 28 Son of Man why Christ at his second Coming is called Son of Man Page 141 Sorrow of the Damned in Hell Page 136 Soveraignty of Christ in governing the World whence it accrews Page 145 Spirit how it dwells in Believers Page 13 The Testimony of the Spirit is usually given on the exercise and abounding of Grace Page 53 State of our Persons how to judge of it Page 41 Sympathy Christ takes what is done to his People as to benefits and injuries as done to himself Page 188 T. TAlents what may be accounted Talents Page 88 The various kinds of Talents Page 89 The diversity of Talents given to us Vid. Diversity Page 26 86 89 For all our Talents we must be responsible Page 83 93 99 All Talents are to be improved for God Page 84 87 88 Every one hath some Talent or other to improve for God Page 85 The Reasons why they are to be improved Page 92 The End wherefore Talents are to be improved Page 91 Motives to improve them Page 93 They are increased by being improved Page 93 Among those that improve Talents all are not alike fruitful Vide Hiding Talents Page 95 To whom the gain and increase of our Talents is to be accountable Page 91 What it is to trade with Talents Vid. Trading Page 90 In what sense they may be said to be lost Page 130 Talents not improved shall be lost Page 130 How these Talents are lost in this World Page 130 Temptations great Temptations require great Grace Page 52 Tender Christ tender of his Flock Page 162 Thoughts the usual ill Thoughts that Hypocrites have of God Page 113 Time want of Time no Excuse to sloathful Servants Page 122 Titles of Honour given to Christ must be verified by suitable practice Page 65 Torments of Hell to preach them profitable to good and bad Page 134 Hell a place of inexpressible Torments
out and when the Act is over our Thoughts and Discourse and Actions should still savour of the Solemnity Certainly it is an Argument of much weakness to be all for Flashes and sudden Starts If we would refresh our selves with Change it should be with change of Exercise and not of Affection If it seem irksome consider it is more easy to persevere in an Heavenly Frame than to begin again and when the Heart is warm we should take heed we don't lose the present Advantage A Bell is kept up with less difficulty than raised and when an Horse is warm in his Geers he continues his Journey with more ease than if he should stand still a while and grow stiff If we yield to weariness how shall we hope to raise the Heart again and to get it to this Advantage Corruption doth but cheat thee if thou thinkest to get a fresh start by intermission As I said before there is refreshment in Change of Exercise and when one Teat is drawn dry we may as the Lamb suck another that will yield new supply and sweetness And lift up his Eyes to Heaven The Scripture taketh notice of the Gesture Christ's Gestures are notable because real significations of the Motions of his Heart In the Garden when he began his Passion he fell on his Face and prayed Mat. 26.39 but here he lifted up his Eyes When he travelled under the greatness of our Sins his posture is humble but now when he is treating with God for our Mercies he useth a Gesture that implieth a more elevated and generous Confidence Gestures being Actions suited to the Affections are significant and imply the Dispositions of the Heart Let us see what may be collected out of this Gesture lifting the Eyes to Heaven 1. The raising of the Heart to God in Prayer Prayer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ascension or Elevation of the Heart to God the Motion of the Body suiting with that of the Soul so David expresseth it Psal. 25.1 I lift my Heart to thee When you pray know what is your Work If you would converse with God you need not change Place but raise the Affection God boweth the Heavens and you lift up the Heart it is not the lifting up the Voice but of the Spirit the lifting up of the Voice or of the Eye are good as outward significations but the chief Work is to lift up the Heart the Understanding in raised Thoughts of God the Affections by strong Operations of Desire and Love Usually our Hearts are heavy and sink as Lead within us it is a Work of Difficulty to raise them We must pull up the Weights 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continuing in Prayer Acts 1.14 As Moses his Hands easily fell and sunk so do our Hearts Exod. 17. There are Plummets and Weights of Sin hang upon us which must be cut off if we intend to get up the Heart in Prayer 2. Spiritual Reverence of God The Heavens are his Throne and Dwelling-place Psal. 103.19 There his Majesty and Power shineth forth there we behold his Majesty in that sublime and stately Fabrick Earthly Kings that their Majesty may appear the greater to their Subjects have their Thrones exalted and made of precious Matter with cunning and curious Artifice But what are these to that sublime and admirable Fabrick of the Heavens The very sight of the Heavens shew how excellent God is So that looking up to Heaven noteth the raising the Heart in the reverent consideration of God's Majesty and Excellency We may come with Hope we speak to our Father but we must speak with Reverence we speak to our Father in Heaven When we lift up our Eyes and look upon that stately Fabrick the Awe of God should fall upon us We are poor Worms crawling at God's Foot-stool by looking up to Heaven we do most seriously set God before us So when Solomon speaketh against the slightness of our Addresses to God he propoundeth this Remedy Eccles. 5.2 Be not rash with thy Mouth and let not thine Heart be hasty to utter any thing before God for God is in Heaven and thou upon Earth There is a distance there God appeareth in his Royalty We tremble to come before the Thrones of Earthly Princes they are but thy Fellow Clay How far do the Stars of Heaven excel their richest Jewels What is all their State to the pure Matter of the Heavens to that blaze of Light wherewith he is cloathed Psal. 104.2 Who coverest thy self with Light as with a Garment who stretchest out the Heavens like a Curtain What are the Coaches of Princes to the Chariots of the Clouds and Wings of the Wind and that Majesty and State that God keepeth in the Heavens 3. It noteth Confidence in God or a disclaiming of all sublunary Confidence The Godly in all their Prayers and Cries look up unto the Heavens to note their Confidence in God and not in fleshly Aids as Psal. 127.1 I will lift up mine Eyes unto the Hills from whence cometh my Help meaning his Relief and Deliverance should come from God alone A Christian looketh round about him and seeth no ground of help but in the tops of the Hills So Psal. 123.1 Vnto thee I lift up mine Eyes O thou that dwellest in the Heavens The Thrones of Princes are Places slippery and unsafe but our Supports are out of Gun-shot Lam. 3.41 Let us lift up our Heart with our Hands unto God in the Heavens We must not rest upon any thing in the World He that made the Heavens can accomplish our Desires The constant Course of the Heavens noteth God's Faithfulness A Man may foresee some natural Events some hundred Years before The glorious Fabrick of the Heavens is a Monument of his Power 4. To shew that their Hearts are taken off from the World and from Carnal Desires Christ's Eyes were to Heaven there his Father was and Christians lift up their Eyes to Heaven because they mainly seek those things that are Above where God's Throne is and where Christ is now sitting at his right Hand Col. 3.1 It is for Beasts to grovel and look downward Our Home is Above in those upper Regions there is our Christ our pure and sweet Companions Their Heart cannot be severed from their Head When we expect one we turn our Eyes that way as the Wife looks towards the Seas when she expects her Husband's return It doth them good to look towards these visible Heavens remembring that one day they shall have a Place of Rest there God hath fixed his Throne and Christ hath removed his Body out of the World that we may look upward These things from the Gesture And said The word noteth a vocal expression of the Prayer Moses cried Exod. 14.15 which noteth an inward fervency There are no words mentioned but Christ said that is with an audible Voice I shall from this word inquire First Why he prayed Secondly Why he pronounced his Prayers in the hearing of the Apostles
First Why he prayed For it seems strange that Christ should be brought upon his Knees and that he who was the express Image of his Father's Glory should need the Comfort of Prayer and that the Heir of Heaven who hath the Key of David and openeth and no Man shutteth should stand knocking at the Father's Door I Answer 1. This was the Agreement between God and Him that he was first to establish a Right and then to sue it out in Court Psal. 2.8 Ask of me and I will give thee the Heathen for thine Inheritance and the utmost parts of the Earth for thy Possession This Prayer is nothing else but Christ's presenting his Merits before the Tribunal of God In the whole Transaction of Man's Salvation God the Father would sustain the Person of the Ruler and Governor of the World and Christ was to come and make his Plea before him to give an account of his Work and to sue out his own Right and the Right of his Members O wonder at the Business of our Salvation the Love of God! the Condescention of Christ when he took the Quality of our Surety upon him he is to make a formal Process to plead his own Merits and our Interest for so he is less than the Father as Mediator My Father is greater than I. Not only as Man but as Mediator Christ sustained a lesser Place 2. That we might have a Copy of his Intercession Christ is good at interceding he gave the World a taste in his last Prayer It is a Pledg of those continual Groans which as Mediator of the Church he putteth up for us in Heaven We have an excellent Advocate 1 Joh. 2.2 If any Man sin we have an Advocate with the Father Jesus Christ the Righteous When thou art in danger of Temptation he saith They are in the World keep them from the Evil of the World When thou art practising Holiness Christ speaketh a good word of thee behind thy back Father they keep thy Word He is a good Shepherd that knoweth the State of his Flock and readily giveth an account to the Father 3. That these Prayers might be a constant Fountain and Foundation of Spiritual Blessings Christ's Prayers are as good as so many Promises for he is always heard John 11.42 In this Prayer Christ speaketh as God-Man There is not any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I ask but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will Vers. 24. Father I will that they also be with me where I am A Word not of Request but Authority The Divine Nature giveth a Force and Efficacy to these Prayers When he prayeth whole Christ prayeth God-Man and as his Passion received efficacy from his God-head so did his Prayers Acts 20.28 Feed the Church of God which he hath purchased with his own Blood as it was the Blood of God so it is the Prayer of God The God-head is interested in all these Actions it is the Prayer of the Son of God made Flesh. The things which he asketh belong to the Humane Nature yet he prayeth as God He that heareth with the Father will be heard by the Father Christ's Prayer is not like the Prayers of other Holy Men recorded in Scripture for a Form and Pattern but as a Fountain of Comfort and Blessing This should beget a Confidence in the Accomplishment of all these Promises the Safety of the Elect the Success of the Word the Unity of the Church and the Possession of Glory 4. To commend the Duty of Prayer He commanded it before and commended it by Promise John 14.13 14. Whatsoever ye shall ask of the Father in my Name that will I do that the Father may be glorified in the Son If ye shall ask any thing in my Name I will do it John 15.16 That whatsoever ye shall ask of the Father in my Name he may give it you Now to Precept and Promise he would add his own Example Certainly there are none above Ordinances if Christ the Eternal Son of God was not If Christ who was of the same Majesty and Power with his Father did pray so earnestly and seriously when in the Light of Omnisciency he saw the Fruit of his Passion How much more are Prayers necessary for us under such infirmity of Flesh to which we are subject and such rage of Satan and the World In all Cases we must use this Remedy They that are above Prayer are beyond Religion In his greatest Works Christ despised not this Remedy Christ knew his own Deliverance and was sure of it yet he will not have it but by Prayer He had an eternal Right to Heaven and Glory and a new Right by Purchase yet he would have his Charter confirmed by Prayer And so though we have assurance of Mercy we must take this course to get it accomplished Though we have large Possessions and a liberal supply when it is at the Table we must receive it as a Boon from Grace Give us this day our daily Bread If for no other Reason Prayer is necessary for submission to God and that we may renew the sense of that Tenure by which we hold a Charter of Grace that by asking we may still take it out of Free-Grace's Hands Christ had a Right yet because of that mixture of Grace with Justice in all Divine Dispensations he is to ask 5. That our Prayers might be effectual Christ's Prayer is large and comprehenâ—ive we can mention nothing but he has begged it already in terminis or by consequence The Prayers of the Saints have their Efficacy but not from any virtue in them but by Christ's Merit by virtue of his Prayers Now Christ hath consecrated the way it is like to be successful no Prayer can miscarry God may cast out the Dross but he will be sure to receive the Prayer Now he doth not refuse your Mony but rubbeth off the filth of it It is very notable that Christ consecrated all Ordinances and made them successful by his own Obedience Baptism he made the Waters of Baptism salutary Hearing Christ was one of John's Auditors Behold the Lamb of God John 1.29 Singing Prayer receiving the Supper he loveth the Society ever since he himself was a Communicant Matth. 26.29 I will not drink henceforth of the Fruit of this Vine until the day when I drink it new with you in my Father's Kingdom Christ doth but act over that Ordinance in Heaven So for Prayer Secondly The next thing is Why Christ spake aloud in Prayer I answer He might have prayed in silence but he would be our Advocate but so that he might be our Teacher When he prayed for us he prayed publickly and with a loud Voice for our Comfort and Instruction and to give vent to the strength of his Affection by leaving this Monument in the Church Vers. 13. These things I speak in the World that they may have my Joy fulfilled in themselves that in all Tryals and Afflictions we might draw Consolation from the Matter of
ask Assurance is a ground of the more earnest Request When Daniel understood by Books the number of the Years then he was most earnest in Prayer and when Elijah heard the sound of the Rain he prayed Prayer is to help on Providences that are already in motion That thy Son also may glorify thee Here is another Argument It is usual in Prayer to speak of our selves in a third Person so doth Christ here That thy Son may glorify thee This may be understood many ways partly as the Glory of the Son is the Glory of the Father partly by accomplishing God's Work that I may destroy thy Enemies and save thy Elect partly by the preaching of the Gospel in Christ's Name to the Glory of God the Father He doth as it were say I desire it for no other end but that I may bring Honour to thee From this Clause 1. Observe That God's Glory is much advanced in Jesus Christ. In the Scriptures there is a Draught of God as Coin bears the Image of Caesar but Caesar's Son is his lively Resemblance Christ is the living Bible we may read much of the Glory of God in the Face of Jesus Christ. We shall study no other Book when we come to Heaven for the present it is an advantage to study God in Jesus Christ. The Apostle hath an expression 2 Cor. 4.4 Lest the Light of the Glorious Gospel of Christ who is the Image of God should shine unto them Christ is the Image of God and the Gospel is the Picture of Christ the Picture which Christ himself hath presented to his Bride There we see the Majesty and Excellency of his Person and in Christ of God And Vers. 6. the Apostle saith To give the Light of the Excellency of the Knowledg of the Glory of God in the Face of Jesus Christ. In Christ we read God glorious in his Word Miracles personal Excellencies Transfiguration Resurrection we read much of God There we read his Justice that he would not forgive Sins without a plenary Satisfaction If Christ himself be the Redeemer Justice will not bate him one Farthing His Mercy he spared not his own Son What scanty low Thoughts should we have of the Divine Mercy if we had not this Instance of Christ His Truth in fulfilling of Prophecies Psal. 40.7 8. Then said I Lo I come in the volume of the Book it is written of me I delight to do thy Will O my God yea thy Law is within my Heart This was most difficult for God to grant for us to believe yet rather then he would go back from his Word he would send his own Son to suffer Death for a sinful World All things were to be accomplished though it cost Christ his precious Life God had never a greater Gift yet Christ came when he was promised He will not stick at any thing that gave us his own Son His Wisdom in the wonderful contrivance of our Salvation When we look to God's Heaven we see his Wisdom but when we look on God's Son we see the manifold Wisdom of God Ephes. 3.10 The Angels wonder at these Dispensations to the Church His Power in delivering Christ from Death and the glorious Effects of his Grace His Majesty in the Transfiguration and Ascension of Christ. O then study Christ that you may know God There is the fairest Transcript of the Divine Perfections the Father was never published to the World by any thing so much as by the Son 2. Observe Our Respects to Christ must be so managed that the Father also may be glorified for upon these terms and no other will Christ be glorified 2 Cor. 1.20 For all the Promises in him are Yea and in him Amen to the Glory of God by us Phil. 2.10 11. That at the Name of Jesus every Knee shall bow and every Tongue shall confess that Jesus Christ is Lord to the Glory of God the Father John 14.13 Whatsoever ye shall ask in my Name that will I do that the Father may be glorified in the Son Look as the Father will not be honoured without the Son John 5.23 That all Men should honour the Son even as they honour the Father he that honoureth not the Son honoureth not the Father that hath sent him so neither will the Son be honoured without the Father I condemneth them who out of a fond respect to Christ neglect the Father As the former Age carried all respect in the Name of God Almighty without any distinct reflection on God the Son So many of late carry all things in the Name of God the Son that the Adoration due to the other Persons is forgotten The Wind of Error doth not always blow in one Corner When the heat of such an Humour is spent Christ will be as much vilified and debased Our Hearts should not be frigidly and coldly affected to any of the Divine Persons 3. Observe It is the proper Duty of Sons to glorify their Father Mal. 1.6 If I be a Father where is mine Honour Mat. 5.16 Let your Light so shine before Men that others seeing your good Works may glorify your Father which is in Heaven How must this be done 1. By reverend Thoughts of his Excellency especially in Worship then we honour him when we behave our selves before him as before a great God this is to make him glorious in our own Hearts When we conceive of him as more excellent than all things Usually we have mean base thoughts by which we streighten or pollute the Divine Excellency 2. By serious Acknowledgments give him Glory Rev. 4.11 Thou art worthy O Lord to receive Glory and Honour and Power for thou hast created all things and for thy Pleasure they are and were created Now this is not in naked ascriptions of Praise to him pratling over words but when we confess all the Glory we have above other Men in Gifts or Dignity is given us of God this is to make him the Father of Glory Ephes. 1.17 That the God of our Lord Jesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledg of him 3. When we make the advantage of his Kingdom the end of all our Actions 1 Cor. 10.31 Whether ye eat or drink or whatever you do do all to the Glory of God Phil. 1.20 Christ shall be magnified in my Body whether it be by Life or by Death Christ had glorified him yet he seeks now to do it more Self will be mixing with our Ends but it must be beaten back We differ little from Beasts if we mind only our own Conveniences 4. By making this the aim of our Prayers We should desire Glory and Happiness upon no other terms Ephes. 1.6 To the Praise of the Glory of his Grace wherein he hath made us accepted in the Beloved It is a mighty encouragement in Prayer when we are sure to be heard John 12.28 Father glorifie thy Name then came there a Voice from Heaven
orasse est bene studuisse Every Minister findeth Prayer to be his best Comment So should you pray before and after reading the Scriptures as you do before and after you receive your bodily Food You do not know how Prayer will clear up the Eyes Psal. 119.18 Open thou mine Eyes that I may behold wondrous things out of thy Law There is some excellency in the Letter of the Scriptures but this is nothing to what we see by the Spirit it will make a Man wonder at the Excellency Efficacy Consonancy of these Truths a Man seeth far more than ever he saw before The Spirit is needful both to open the Heart and to open the Scriptures Luke 24.32 Did not our Hearts burn when he opened to us the Scriptures compared with Vers. 45. Then opened he their Vnderstanding that they might understand the Scriptures To understand the Truth and to give us an active and certain Perswasion of it to open the Heart Acts 16.14 inclining it to Obedience giving in Light that works a ready Assent and firm Perswasion bringing forward the Heart with Power to Obedience In dark Places and difficult Cases when you have no certainty you should cry for Knowledg and lift up your Voice for Vnderstanding as the blind Man that cried to Jesus Lord that I might receive my sight Mark 10.52 4. Study the Creatures God is known out of his Word but his Works give us a sensible demonstration of him You have David's Night and Day-Meditation His Night-Meditation Psal. 8.3 When I consider thy Heavens the Work of thy Hands the Moon and the Stars which thou hast ordained not a word of the Sun the most noble Creature Psal. 19.5 he speaks of the going forth of the Sun like a Bridegroom coming out of his Chamber and rejoicing as a strong Man to run a Race that is his Morning-Meditation When we walk out in the Night or Morning we may think of God view his stupendous Works The Heathens had no other Bible Consider that the huge weight of the Earth hangeth on nothing like a Ball in the Air. Job 26.7 He stretcheth out the North upon the empty Place and hangeth the Earth upon Nothing Consider the Beauty of the Heavens with their Ornaments the Bounding of the Sea the Artifice in the frame of the smallest Creatures the Excellent Ministries and Subordination of the Services of the Creatures one to another c. 5. Spiritualize every outward Advantage so as to raise your Hearts in the contemplation of God As when we observe the Wisdom of a Father or the Bowels of a Mother let us take occasion to exalt the Love and Care of God as from a Mother's Bowels Isa. 49.15 Can a Woman forget her sucking-Child that she should not have compassion on the Son of her Womb Yea they may forget yet will I not forget thee From the Wisdom of a Father Mat. 7.11 If ye then being Evil know how to give good Gifts unto your Children How much more shall your Father which is in Heaven give good things to them that ask him Tam Pater nemo tam pius nemo So the Centurion mentions his own Command and Government when he desires Christ to put forth his Power Mat. 8.8 9. Speak the Word only and my Servant shall be healed For I am a Man under Authority having Souldiers under me and I say to this Man Go and he goeth and to another Come and he cometh and to my Servant Do this and he doth it As if he should say All Sicknesses are at thy beck as well as these Souldiers at mine In your Carriage to your Children and theirs to you you may sublimate your Thoughts to consider of that Commerce between you and God So in the Work of your Callings a little is useful for bringing great Matters to pass think of Providence I press this because it will be a double Advantage it will keep the Heart Heavenly and you will serve Faith out of common Experiences and so it will help us in our Notions of God For if limited Creatures go thus far how much more excellent is God! 6. Purge your Heart more and more from Carnal Affections these are the Clouds of the Mind As in Fenny Countries the Air is seldom clear Blessed are the pure in Heart for they shall see God Mat. 5.8 We usually look upon God through the Glass of our own Humours Carnal Men fancy the Eternal Essence as one of their Society and misfigure God in their Thoughts 7. The last is In the progress of Knowledg or search of Truth beware of Novellism 2 Tim. 3.14 Continue then in the things thou hast learnt and been assured of knowing from whom thou hast learned them There is as great care to keep what we have as to gain more Knowledg The Devil taketh the advantage of our Changes when we renounce old Errors he bringeth Men to question Truth as in publick Changes when Men shake off the Ordinances of Men he stirreth up others to question the Ordinances of God And I have observed that some out of a pretence of growing in Knowledg put themselves upon a flat Scepticism and wary Reservation holding nothing certain for the present but waiting for new Light such as these the Apostle intendeth 2 Tim. 3.7 Ever learning and never coming to the knowledg of the Truth they make profession of being studious in Sacred Things but never come to any settlement and are loth to hold to any Principles lest they should shut the Door upon new Light New Light is become a dangerous Word especially now in the latter Times now we have a Promise that Knowledg shall be increased Dan. 12.4 Aims at Knowledg is the dangerous Snare of these Times as the Gnosticks pretended to more Knowledg This is a great Snare Satan promised more Knowledg to our first Parents Gen. 3.5 God doth know that in the day ye eat thereof then your Eyes shall be opened and ye shall be as Gods knowing Good and Evil. Which Example the Apostle setteth before our Eyes 2. Cor. 11.3 But I fear lest by any means as the Serpent beguiled Eve through his subtilty so your Minds should be corrupted from the simplicity that is in Christ. And he telleth us Satan turneth himself into an Angel of Light Vers. 13 14. Now for your Direction know 1. Progress in Knowledg is rather in Degrees than Parts not in new Truths but greater proportions of Light Light respecteth the Medium Truth the Object I say It is rather not altogether a Man may walk in present Practices which future Light may disprove and retract But usually the increase of a Christian is rather in the measure of Knowledg than difference of Objects Our old Principles are improved and perfected Prov. 4.18 The Path of the Just is as the shining Light that shineth more and more to the perfect Day To know God more and Christ more to be more practically skilful in the Word of Righteousness Heb. 5.14 Strong Meat
only for feathering a Nest which will quickly be pulled down To rule a Kingdom is a nobler Design than to play with Children for Pins or Nuts A Man that designeth only to pamper his Body to live in all Plenâ—â— what a poor Life doth he lead A Beast can eat drink sleep as they do Phil. 3.19 20. Whose End is Destruction whose God is their Belly and whose Glory is in their Shame who mind Earthly Things But our Conversation is in Heaven c. They make a great pother in the World about a brutish Life which will soon have an End 6. God will have his Glory upon you if not from you for he is resolved not to be a loser by the Creature Prov. 16.4 The Lord hath made all things for himself yea even the Wicked for the day of Evil. Levit. 10.3 This is that which the Lord saith I will be sanctified in them that come nigh me and before all the People I will be glorified He will have the Glory of his Justice in the day of Wrath and Evil if not the Glory of his Grace in the day of his Patience and Mercy Therefore either he will be glorified by you or upon you Some give him Glory in an Active some in a Passive way If he have not the Glory of his Command which is our Duty he will have the Glory of his Providence in the Event And how sad that will be judg ye when you serve for no other use but to set forth the glory of his vindictive Justice 7. It must be our last End which must fix Mens Mind which otherwise will be rossed up and down with perpetual uncertainty and distracted by a multiplicity of Ends and Objects that it cannot continue in any composed and setled Frame Psalm 86.11 Vnite my Heart to fear thy Name James 1.8 A double-minded Man is unstable in all his ways A divided Mind causes an uncertain Life no one part of our Lives will agree with another the whole not being firmly knit by the Power of some last End running through all III. That when we come to die this will be our Comfort Christ hath left us a Pattern here And Hezekiah Isa. 38.3 Remember now O Lord how I have walked before thee in Truth and with a perfect Heart and have done that which is good in thy sight Oh the comfort of a well-spent Life to a dying Christian 2 Tim. 4.7 8. I have fought a good Fight I have finished my Course I have kept the Faith Henceforth there is laid up for me a Crown of Righteousness which the Lord the Righteous Judg shall give me at that Day and not to me only but to all them also that shall love his appearing Then a Man can run over his Life with comfort when he hath been careful for the Matter and End to glorify God Vse Oh then consider two things 1. The End why you were sent into the World Why do I live here most Men live like Beasts Eat Drink Sleep and Die never sit down and in good earnest consider Why was I born Why did I come into the World and so their Lives are but a meer Lottery the Fancies they are govern'd by are jumbled together by Chance if they light of a good Hit it is a casual thing they live at peradventure and then no wonder they walk at Random 2. What we shall do when our Lives are at an end and we are to appear before God's Tribunal Oh that you would consider this now you are in your Health and Strength Deut. 32.29 Oh that they were wise that they understood this that they would consider their latter End Much of Wisdom lieth in considering the End of Things We are hastening apace into the other World it is good to consider what we have to say when we come to die Job 31.14 What shall I then do when God riseth up And when he visiteth what shall I answer him viz. At the latter End when I am immediately to appear before God when he summons us by Sickness into his Presence and the Devil is more busy at such a time to tempt and trouble us and all other Comforts fail and are as unsavory as the white of an Egg then this will notably embolden our Hearts 2 Cor. 1.12 For our rejoicing 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 Oh will this comfort you that you have sported and gamed away your precious Time that you have fared of the Best lived in Pomp and Honour Oh no but this I have made Conscience of honouring and glorifying God of being faithful in my Place in promoting the Common Good there where God hath cast my Lot Oh then go on your Comfort will increase If hitherto you have been pleasing the Flesh idling and wantoning away your precious time say 1 Pet. 4.3 For the time past of our Life may suffice us to have wrought the Will of the Gentiles when we walked in Lasciviousness Lusts Excess of Wine Revellings Banquettings and abominable Idolatries You have too long walked contrary to the end of your Creation in dishonouring God and destroying your own Souls SERMON VI. JOHN XVII 5 And now O Father glorify thou me with thine own self with the Glory which I had with thee before the World was JEsus Christ as God-Man in this Chapter prayeth to God his Prayer is first for himself and then for his Members in all things he is to have the preheminence as being infinitely of more worth and desert than all His Prayer for himself is to be glorified which he inforceth and explaineth He inforceth it by sundry Reasons the last that he pleaded was that he had done his Work and therefore according to the Covenant and Agreement that was between them he sueth out his Wages In the Suit he explaineth how he would be glorified I have glorified thee on Earth and now O Father glorify thou me with thy self with the Glory which I had with thee before the World was For the opening of this Request I shall propound several Questions 1. According to what Nature this is spoken 2. What is this Glory 3. Why he seeketh of the Father the First Person Could he not glorify himself 4. Why is he so earnest for his own Glory Quest. 1. According to what Nature is this spoken the Divine or Humane The Reason of the Doubt is because to the Divine Nature nothing could be given and the Humane Nature cannot he said to have this Glory which Christ had before the World was for then it would remain no longer Humane I Answer The Request is made in the Person of the Mediator God-Man and is distinctly and separately to be applied to neither Nature but to the whole Person The Person of Christ was hitherto beclouded during the time of his Humiliation now he desireth to be glorified that is
that the Divine Majesty may shine forth in the Person of the Mediator and that laying aside the Form of a Servant he might return to the Form of God and that he might appear in his whole Person the Humane Nature not excluded as he was before the Foundation of the World Quest. 2. The next Question is What is this glorifying I Answer There is a two-fold glorifying 1. Per gloriae Manifestationem 2. Per gloriae Collationem by way of Manifestation and by way of Gift and Collation Both are intended the Manifestation concerneth both Natures and the Collation or Gift only the Humane Nature It must be understood according to the Properties of each Nature Quae in tempore Christo dantur secundum humanam naturam dantur 1. For the Divine Nature Christ prayeth that it may be glorified by the clearer Manifestation of his Godhead for that cannot receive any intrinsecal Improvement or Glory It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but so far as it was humbled so far it was glorified Now Christ humbled himself not by putting off his Divine Glory but by suffering it to be overshadowed as the Light of a Candle in a Dark-Lanthorn there is a Light in it but you cannot see it till the Cover he taken away Now Christ desireth that the Cover and Vail may be taken away His Glory was not lessened but beclouded the Divine Essence that was hidden under the weakness of the Flesh was now to be manifested and made known to all Men. But you will say it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he desireth the Glory he had with Him might be restored not the Glory with Men. I Answer 1. The Glory which he had with him may be more clearly manifested to the World he had it with the Father yet beggeth it of the Father 2. I Answer again There is somewhat more than Manifestation in the World for he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy self The Father was glorified by the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Earth but now glorify thou me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy self So John 13.32 If God be glorified in him God shall also glorify him in himself or with himself So that he beggeth a full use and exercise of the Divine Power from which he had abstained in the time of his Humiliation and Abasement Now that Time being finished he prayeth that it may be restored that he may be exalted in the full manifestation and exercise of his Divine Power that his whole Person might be exalted again at the right Hand of Majesty 2. For his Humane Nature The Flesh was not yet glorified and taken up to God's Right Hand that is exalted to the fruition of Eternal Glory as afterwards it was above all Creatures in Heaven and Earth The Humane Nature was to have as much Glory as it is capable of by being united to the Divine Person Immortality Power Clarity Knowledg Grace but not to have the Properties of the Divine Nature really transfused for then it would no longer be finite nor remain a Creature It was to be raised to the full fruition of the Glory of the Divine Nature and freed from those Infirmities to which by the exigence of Christ's Office upon Earth it was subjected Thus what this glorifying is but I shall speak more fully to it by and by Quest. 3. Why he seeketh it of the Father Could he not glorify himself and exalt his own Person and Humane Nature I Answer He could but would not 1. The Father is the Fountain of the Divinity He is first in Order and so all such Actions are ascribed to him however to shew the Unity of Essence Christ is said to do it as well as the Father John 5.19 What things soever the Father doth these doth the Son likewise The Father is said to sanctify the Son John 10.36 and the Son is said to sanctify himself The Father raiseth the Son from the Dead Ephes 1.10 And Christ saith John 2.19 Destroy this Temple and in three days I will raise it up again The Father placeth the Son at his right Hand Ephes. 1.20 And the Son is said to sit down at the right Hand of the Father However because Christ came into the World to glorify the Father and to shew him to be the Original and Fountain of the Divinity therefore he saith Father glorify thou me with thy self 2. Because the Father is to be look'd upon as Judg and Chief in the Work of Redemption Man is the Debtor Christ the Surety and the Father the Judg before whose Tribunal Satisfaction is to be made Therefore God the Father after the Price and Ransom was paid was to give Christ Power and Leave to rise from the Dead to ascend into Heaven and to govern and judg the World And yet he raised himself by his own Power There is Potestas and Potentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority Leave and Power Christ had Power in himself but he had Leave from the Father John 10.18 I have Power to lay it down and I have Power to take it up again Potentiam resurgendi Christus habet à seipso sed Potestatem à Patre In this whole Business Christ is to be considered as the Surety that took our whole Business upon himself and rendred himself liable to the Judgment of God so long till the Father should declare himself to be satisfied and so dismiss Christ from Punishment After full satisfaction he was to raise him from the Power of Death and to glorify him As the Father delivered him for us so the Father dismissed him raised him again he was not to break Prison but honourably to be brought out and rewarded by the Judg. Quest. 4. Why is he so earnest for his own Glory I Answer All Christ's Mediatory Acts were for our sake and so are his Prayers 1. To comfort his Disciples against his Sufferings they were dejected and therefore Christ in their hearing prayeth for Divine Glory John 17.13 And these things I speak in the World that they might have my Joy fulfilled in themselves There is not a more excellent way of gaining upon others than to commend them to God in Prayer for that which they desire 2. To give the World an Instruction that suffering for God is the high way to Glory 2 Cor. 4.27 Our light Affliction that is but for a moment worketh for us a 〈◊〉 more exceeding and eternal weight of Glory as a necessary Antecedent We may suffer more for Men than they are able to recompence but there is nothing lost for God 2 Pet. 1.11 An entrance shall be ministred unto you abundantly into the Kingdom of our Lord and Saviour Jesus Christ. The whole Scriptures witness the Sufferings of Christ and the Glory that should follow according to the measure of Afflictions there shall be a sutable weight of Glory There are notable Passages in the Story of Christ to show the
that thou hast sent me There is a Mission on God's part as well as Obedience on Christ's Observe The Love of God in sending Christ and giving him a Charge concerning us This sending implieth Distinction but not Inferiority Persons equal by mutual consent may send one another The Father sent him because in the Business of Salvation the Original Authority is said to reside in God the Father God would not trust an Angel with your Salvation but send his own Son 1 John 4.9 10. In this was manifested the Love of God towards us because that God sent his only begotten Son into the World that we might live through him Herein is Love not that we loved God but that he loved us and sent his Son to be the Propitiation for our Sins He thought nothing too dear nor too near for us His Son was not sent to treat with us but to take our Nature to be substituted into our room and place But this Point of God's sending Christ hath fallen under our consideration in handling other Verses of this Chapter SERMON XII JOHN XVII 9 I pray for them I pray not for the World but for them which thou hast given me for they are thine CHRIST having urged several Arguments on the behalf of the Disciples cometh now to limit his Prayers to them which is a new Argument I pray for none but those which thou hast given me not for obstinate Persecutors and perverse Rebels but for thine own thy Charge put into my Hands If I had prayed for any which belong not to the purpose of thy Grace thou mightest deny me but I pray not for the World but for thine therefore hear me In the words you have I. The Object of Christ's Prayer II. The Object limited I pray for them which is amplified Negatively by a refusal to pray for others I pray not for the World III. The Reasons Thou hast given them me and they are thine mine by Oppignoration not Alienation thy Charge put into mine Hands I have a Charge over them and thou hast a Right in them Christ was tender of his Charge and the Father still loved and owned them Thy Right and Propriety is not lost by thy Donation but confirmed for they are thine It is not only a Reason of the Donation but an Argument that Christ useth in Prayer 1. The great Matter that needeth not so much to be cleared as to be vindicated is Christ's refusal to pray for the World It needeth not to be cleared because Christ doth expresly limit the Persons I pray for them he doth not only explain it whom he meaneth by them those which thou hast given me Which Explication if nothing else had been added would have been exclusive and would have amounted to them and only them But he doth himself exclude the World from having any share in his Prayers By the World he meaneth the Reprobate World not only the Unregenerate Elect who are sometimes called the World but reprobos amatores soeculi as the Carthusean the reprobate perverse World But some object and it is fit they should be heard 1. That the Apostles only are here intended and that there is not a distinction between the Elect and Reprobate but between the Apostles and others for afterwards Christ prayeth for others that shall believe through their Word Vers. 20. I Answer 1. The Apostles are chiefly intended but not only elsewhere doth he pray for the Disciples and Believers of that Age there were more than the eleven Apostles and if they be excluded they have no Name in Christ's Prayer 2. All others besides the Apostles could not be reckoned to be in the World Now here is a perfect distribution of Men into two Ranks those that were given him and the World 2. Others say that the words are not to be taken as utterly exclusive but only that he prayed not for the World in this place The Requests of fatherly Protection the Gift of the Spirit Love and Concord being only proper to them that did actually believe elsewhere they say they find Christ praying for the World They bring that place for one Luke 23.34 Father forgive them for they know not what they do where he prayed for his Persecutors some of which never were converted I Answer 1. We must distinguish the Prayers of Christ as an Holy Man and the Prayers of Christ as Mediator So Camero Owen p. 44 c. Gomarus in locum Rainoldus de Intercessione c. As he was a Holy Man he was to lay aside all shew of Revenge This was not a Prayer by virtue of his Office as Mediator but in answer to his Duty as he was subject to the Law and a private Person Those things which he did in obedience to the Law as a private Person were not Acts of Mediation they were Acts of the Mediator but not as Mediator He taught us to pray for Enemies Mat. 5.44 Love your Enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you Revenge is forbidden and Pardon and Prayer injoined 2. Christ did not pray for all his Persecutors and every one of them but only for those that sinned out of Ignorance as the words imply chiefly for the standers-by rather than the Priests and Pharisees many of which came rather out of Curiosity than Despight Yea this Supplication was effectual and succesful to all the Elect intended This Prayer brought in three thousand Acts 2.41 who are charged with Christ's Death Ver. 23. and 36. and again five thousand Act. 4.4 who are charged with Ignorance in this Matter Acts 3.15 And killed the Prince of Life Vers. 17. I wot that through Ignorance ye did it as did also your Rulers 3. Again they urge Vers. 21. That the World may believe that thou hast sent me Some say that by the World is meant the Unregenerate Elect. This tho it blunteth the force of the Objection yet I think it not so full an Answer 1. Because it is not directly made for them Mark it is not a Prayer but a Reason of Prayer Christ would have prayed more directly for the unregenerate Elect. 2. He would have Prayer for a more effectual Means of Conversion than the beholding the Unity and Concord of his Church That they may be one as thou Father art in me and I in thee that they also may be one in us that the World may know that thou hast sent me 3. The word World in this whole Chapter is taken for the Reprobate World or those which are opposed to them which are committed to him by his Father 4. The substance of that Prayer is for the Elect not yet converted for Christ prayeth for all that shall believe through their Word Ver. 20. And then that they may be all one c. that the World may believe that thou has sent me so that the Unregenerate Elect are not intended Well but then doth Christ pray
for the Reprobate World that they may believe I Answer No Faith or Believing is there taken for a more full Conviction that they may be convinced and rendred more inexcusable It is not taken in a strict sence for a saving Comprehension and Receiving of Christ but for a Conviction and Acknowledgment Divisions in the Church usually breed Atheism in the World all is false when so many Ways and Differences So think they Christ is an Impostor the Word a Fable Now this kind of Conviction is not only termed Believing in Scripture but explained Vers. 23. That the World may know that thou hast sent me Nay let us grant that Faith is taken in the highest and strictest sense yet there is a difference between praying for such a thing as may be a likely means of working Faith and praying that they may believe Christ only prayeth that his People may be one that the World may not plead Prejudice at most he doth but obliquely reflect upon the World in that Prayer that they may have means of Conviction but not Grace Christ denieth that the World either hath or ever shall have the Grace of Faith Vers. 25. O Righteous Father the World hath not known thee but I have known thee and these have known that thou hast sent me And the special Reason why the Elect have known tho the World have not known is rendred Vers. 26. I have declared unto them thy Name and will declare it By which is meant the special manifestation of his Grace given to Believers of all Ages which was given to the Disciples of that present Age and will be given to all future Believers A serious consideration of the Context will refute all these Sophisms Thus I have taken off the Objections Let me handle one Doubt more But if they were absolutely predestinated why doth Christ pray for them I Answer Predestination includeth all things that are necessary to the Salvation of the predestinated and so the Prayers of Christ must be taken in as well as other Means Take an Argument or two why Christ did not could not doth not pray for the Reprobate World This Prayer must either argue 1. A Nescience of his Father's Decrees which cannot stand with the Unity of his Person especially as now in Glory While upon Earth he knew it and approved it that God by an immutable Decree had left some to be justly hardened to their own ruine Mat. 11.25 26. I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto Babes Even so Father for so it seemed good in thy sight Or 2. A Contradiction to his Will and express Decree It is true we do not sin by asking a thing contrary to God's Decree as when I ask a Parent 's Life whom God hath determined to cut off by such a Sickness which I know not but if I did it is no rule to me But now God's Decree was a Rule to Christ in his Mediatory Actions as the Moral Law was a Rule to his Moral Actions and therefore when the Decree of God called for one thing and the Moral Law for another Christ was both to shew his Moral Affections and Mediatory Obedience Father let this Cup pass nevertheless not 〈◊〉 I will but as thou wilt Mat. 26.39 There was an innocent desire of Nature but an express Submission to his Father 's Will. 3. Because all Christ's Prayers were to be grounded on a Promise There was an Indenture drawn up between him and his Father he had the Assurance to be heard in whatsoever he asked Psal. 2.8 Ask of me and I will give thee the Heathen for thine Inheritance and the uttermost parts of the Earth for thy Possession John 11.42 I know that thou hearest me always Therefore he must needs exclude the Reprobate World out of his Prayers Observations First Let us look upon it as a Mediatory Action 1. Observe Here was the first solemn Offer of Christ's Meditation between God and Man and therefore upon this place we may ground the Doctrine of his Intercession I pray for them Here I shall speak of First The Person who is the Intercessor Secondly The nature of the Intercession Thirdly The Privileges and Fruits of it First The Intercessor I pray The Syriack twice repreateth the Pronoun I even I pray for them it is not an ordinary High-Priest but I I that am thy beloved and only begotten Son co-eternal and con-substantial with thy self I that have glorified thee upon Earth and done thy work I that am holy and harmless I whose Prayers thou hast promised to hear I who am an authorized Mediator sent into the World for this Purpose There are all these Advantages in the Intercession of Christ let us go over them a little briefly I shall refer them to these Heads the Dignity and Dearness of his Person the Sublimity of his Office the value of his Satisfaction the Articles of the Covenant or the Promise of being heard 1. The Person of Christ and there you have 1. His Dignity he is God-Man and so fit for this Office Job 9.33 Neither is there any days-man between us that might lay his Hand upon us both He communicates with God in the same Nature and we with him He is our Brother and God's Fellow Our Kinsman is in the Court of Heaven pleading for us he appeareth there in our Nature to set on our Salvation we need not be ashamed to go to him nor he to go to God He is of near Alliance to us and to God himself God's own natural Son which doth not only give him a Power to prevail with God but a Sufficiency to do us good None but Christ could serve our turn in this Matter Who can know all our Needs all our Sins all our Thoughts all our Desires all our Prayers all our Purposes and wait upon our Business with God Night and Day that no Wrath break out upon us but Jesus Christ who hath his constant residence in Heaven at his Father's right Hand There is an All-sufficiency required to Intercession as well as Oblation 2. The Dearness of his Person called his dear Son Col. 1.13 the Son of his Love one with him God bids him ask what he will Psal. 2.8 Ask of me and I will give thee the Heathen for thy Inheritance and the uttermost parts of the Earth for thy Possession When Christ came first into Heaven he was to make his Demand He proclaimed it on Earth when Christ was baptized consecrated to God for the Priesthood Mat. 3.17 Lo a Voice from Heaven saying This is my beloved Son in whom I am well-pleased There was such perfect Love and Consent of Mind between God and Christ that if he had never died God could not have denied him any thing 2. The value of his Satisfaction Christ is an Intercessor not by Intreaty but by Merit John 17.4 I have glorified thy Name on Earth I
conceived in the Humane Nature for the good of the Creature for all their Exigencies and Employments that so his whole purchase may be applied to us and we may receive Grace to help in time of need It is a representing of his own Merit the worthiness of his Person as God-Man he is the Son of God yet the Creature 's Advocate and the Merit of his Obedience and Passion I have glorified thee upon the Earth As one that was to plead for his Life shewed cubitum sine manu his Hand lost in the Service of the State All this is to the Father who being appeased all the rest of the Persons are appeased for they are One and agree in one He pleads with God for the application of good Things procured by his Oblation especially in deep Exigencies and Conflicts Christ hath knowledg at other times but then he hath a fellow-feeling Heb. 4.15 We have not an High Priest that cannot be touched with the feeling of our Infirmities but was in all Points tempted like as we are yet without Sin His Heart is entendred by his own Experience Thirdly The Fruits and Benefits of this Intercession They are many I shall name the chiefest 1. This secures our Justification and the pardon of our Sins Christ watcheth against what Objections Justice makes and against Satan's Wiles and that we our selves by our daily Breaches may not cast our selves out of the Favour of God He justifieth us against the Accusations of Enemies covereth our Sins from the sight of God Rom. 8.34 Who is he that condemneth It is Christ that died yea rather that is risen again who is even at the right Hand of God who also maketh Intercession for us So Zech. 3.1 2. There is our Advocate and Accuser He shewed me Joshua the High Priest standing before the Angel of the Lord and Satan standing at his right Hand to resist him And the Lord said unto Satan The Lord rebuke thee O Satan even the Lord that hath chosen Jerusalem rebuke thee When we are summoned by the Justice of God to defend our selves against the Exceptions and Complaints which are preferred against us our Attorney appeareth in our Name and Behalf So when Satan accuseth us Day and Night he makes up all the Breaches that fall out between God and us 1 John 2.1 If any Man sin we have an Advocate with the Father even Jesus Christ the Righteous When we have mudded the Stream Christ maketh all clear again 2. The Acceptation of all our Persons Works and Services 1 Pet. 2.5 We are made an Holy Priesthood to offer up Spiritual Sacrifices acceptable to God by Jesus Christ. We communicate with Christ in all his Offices we are Spiritual Priests consecrated to him by Baptism The ordinary Priests were first consecrated in the great Laver before they were to offer Sacrifices so we are purified and cleansed in the Laver of Regeneration and then offer to God these Sacrifices As Christ was Temple Priest and Sacrifice so are we God dwelleth in us as in a Temple 2 Cor. 6.16 Ye are the Temple of the Living God As the Godhead dwelt in Christ bodily Col. 2.9 We are consecrated to be Priests to God being sanctified by him cleansed in the Laver of his Blood our Persons received into favour And then we offer our Selves Bodies Services to God and so we perform Duties acceptable to him because when we act the Priest Christ acteth it over again presents our Services to God in his Censer Rev. 8.3 Another Angel came and stood at the Altar having a Golden Censer and there was given unto him much Incense that he should offer it with the Prayers of all Saints upon the Golden Altar which was before the Throne He puts no Filth nor Dross into his Golden Censer As the Priests under the Law were to examine the Sacrifice before it was offered to the Lord so doth Christ examine our Services not to reject them but to better them in his own Oblation and so by his Intercession our Duties and all the good Works of our Lives are recommended to God 3. It encourageth us to come to the Throne of Grace with boldness God would have Prayer in Heaven to encourage us to Prayer on Earth Christ is always with God to set on every Request This is the Copy of Christ's Intercession Besides you have the groans of the Spirit in your Hearts Rom. 8.26 The Spirit it self maketh Intercession in us with groanings that cannot be uttered Christ is our Advocate the Spirit our Notary we the Sollicitors Isa. 62.6 7. Ye that make mention of the Lord keep not silence and give him no rest c. We may know what Christ is doing for us in Heaven by the Work upon our Hearts Oh then let us never rest till we have an Interest in his Intercession This is the great prop of our Faith and Confidence to know that we are comprehended in Christ's Prayers You have a Friend in Court he hath liberty of immediate access he is a Favorite the Father loveth him and you for his sake Our Friend prayeth to our dear Father for his own Children When Joab saw the thing was pleasing to David he interceded for Absalom 2 Sam. 14.1 God can deny him nothing if you have ten thousand Accusers it 's no matter your Advocate will answer all their Accusations Never leave till you get it evidenced that it is your privilege chuse him go to God by him ratify God's Appointment by your own choice Faith is a Consent wait for the Spirits Intercession those Groans will end in Joys It is the great Comfort of the Church that we have such a Mediator who will effectually plead our Cause with the Father We may look upon it as a Moral as well as a Mediatory Act an Act of Christ's Love to his own Disciples chiefly the Apostles who were as it were his Family and special Charge Out of this Example of Christ let us learn to pray one for another It is a Spiritual Act of Love You may discern the hypocrisy and sincerity of your Love to others by your carelesness or seriousness in Prayer for them for if we desire a thing we will pray for it with importunity By this the Saints have communion with one another at a distance Chiefly this concerneth Ministers for their Charge they should be of Samuel's temper tho he had received Affronts from Israel God forbid that I should sin against the Lord in ceasing to pray for you 1 Sam. 12.23 Their Sin doth not exempt you from the Duty you owe to them for God's sake they look to an higher Obligation than civil Respects and an interchange of Kindness But especially are we bound to pray for them if as the Apostles here they are gained to any degree of Faith Knowledg and Obedience 2 Thess. 1.11 We pray always for you that God would count you worthy of this Calling and fulfil all the good pleasure of his Goodness and the Work of
Faith with Power What encouragement hath a Minister to go to God for such not only when you send for him in times of sickness but always as the Apostle saith in every Address to God It is sweet to give an account of the thriving Lambs and to desire the Lord to perfect his Work And it argueth in the Minister Sincerity to take pleasure in their gracious Estate and to account it as it were his own Benefit that God hath any way blessed them with Grace which moveth him again to commend their Case to God Certainly if we have but any portion of the Unity of the Spirit or any share in the Communion of Saints or any respect to God's Glory thus it would be Again it concerneth Masters of Families Your Family is your Charge given you of God pray for them in the Bowels of Love You are to make an Errand to the Throne of Grace not only for your selves but your Children and Servants as the Centurion came to Christ for his Servant Mat. 8.6 If we did not want Hearts we could never want an occasion of recourse to God By virtue of our Relation we are to espouse the Interests of our Family and to plead with God on their behalf as we would on our own Job is an excellent Pattern Job 1.5 He rose early day by day and offered Burnt-Offerings for his Children in the time of their Feasting His great care was to keep his Children in the Favour of God he knew no hurt in their Feasting had heard none by information yet because Miscarriages are usual in the heat and license of Feasts the Family should not be without a daily Sacrifice For Job said it may be that my Sons have sinned and cursed God in their Hearts Up then betimes as Job did and milk out a Blessing for your Families not only in general as Men will put up cursory Prayers out of Custom and Use for their Families they pray God to bless their Families but bring them forth by Head and Pole and set them before the Lord as Job offered Sacrifices according to the number of his Children Or as Christ here I pray for these pointing to the Apostles Lord for these and every one of them The occasion of Job's Prayer is not manifest If you do but suspect that a Child hath such a Disease you will go to a Physician should we have less care of their Souls Christ says they live in an evil World vers 11. therefore he prays for them Again look on this Prayer of Christ not only as an Act of Love to his Charge and Familiars but as an Act of Prudence as to the Apostles who were to bring others to believe by their Word I pray for them I pray not for the World c. These that are designed for the great Work of the Gospel chiefly for them they had to do with Obstinate Jews and Idolatrous Gentiles and they had need take the Blessing of Christ's Prayers along with them Ministers and Dispensers of the Mysteries of Salvation above all Men need the help of your Prayers How affectionately doth Paul call for this every where 1 Thess. 5.25 Brethren pray for us It is a Duty you owe and it may be not only of great comfort to us but of great profit to your selves God would have all Orders and Estates in the Church to be obliged to one another you for our Instructions we for your Prayers The Head cannot say to the Foot I have no need of thee 1 Cor. 12.21 Our Calling is encumbred with the more Difficulties and that we may be acquainted with all sorts of Satan's Enterprizes our Persons may be exposed to more Temptations than Yours The many Things requisite to make our Ministry useful call for your Prayers Abilities the right use of them Fruit and success that we may be able Pastors faithful successful that we may have Abilities which are a common Gain whatever Gifts are bestowed on Ministers are for the Peoples profit that out of love of Ease or love of the World or Error we may not mislead you nor be disheartned for lack of success Instead of praying for Ministers many now pray against them the Calling is repined at as if it were some heavy Plague and Judgment sent upon the World But therefore you have need to pray the more 2 Thess. 3.2 That we may be delivered from unreasonable and wicked Men for all Men have not Faith Pray that the Lights of the Church be not eclipsed pray for our standing amidst the Assaults of Satan It is not enough to give us Love and Maintenance but we must have your Prayers So much for the Object of Christ's Prayer II. Now for the Limitation of that Object I pray not for the World but for them that thou hast given me Many Things may be inferred out of this Limitation 1. Universal Redemption is disproved for those for whom Christ prayed not for them he died not These two Offices of the Priesthood must not be severed Christ doth not only profess to pray for these but denieth to pray for the World His Intercession is of the same latitude with his Redemption they are Acts of the same Office and of the same Extent and Latitude All Men were not intended in his Passion and Intercession See Serm. on 2 Cor. 5.16 2. The Weakness of the World notwithstanding all their outward Props and Supports altho they be strong and have many on their side yet they have not Christ on their side He hath left the World out of his Prayers he will not so much as take their Names into his Lips Therefore Rom. 8.31 If God be for us who shall be against us What will that Party do that have God against them Against how many will you set Me said Antigonus You may shake your Spear and bid defiance against all the Powers of Darkness they have not Christ among them he will not speak one good word for them they may have Riches Honours Friends Countenance in the World but God will never take their part 3. The dangerous and sad Condition of Worldly Men. Oh it is a sad thing not to have a Name in Christ's Prayer There is a great number left out and if you will know who they are they are called the World It presseth us to come out of that State where we are in this danger Men that are now Worldly may be in the Roll of God's Election but it is no comfort to them I pray not for the World so it is expressed and as long as thou art Worldly thou canst take no Comfort in Christ's Intercession Certainly this should be an effectual Consideration with the People of God to cause them to keep themselves unspotted from the World Jam. 1.24 These have the benefit of Christ's Prayers A Christian should never be quiet till he be clearly out of that number which is excepted Christ hath a constant enmity and antipathy against Mammon there must be a
the Saints Christ hath begged it and the Prayers of Christ who is God's beloved Son cannot possibly return in vain there being such an absolute Conformity and Consent between the Will of God the Father and the Son John 11.42 I know that thou hearest me always Christ cannot be denied Audience and Acceptance in the Court of Heaven especially in a Request upon which his Heart is set His People are so wonderfully dear to him that he would not lose one of them and then Christ is so wonderfully dear to God that he must needs speed in all his Requests Therefore if Christ hath mediated for the Conservation of the Saints the Father will grant what he asketh Yea the Father himself loveth the Saints the thing is pleasing to him It is notable that when Christ had spoken of the Perseverance of the Saints he adds John 10.30 I and my Father are one as noting not only the Unity of Essence but the Consent of Will that was between them in this Work Well then look as Christ redeemeth us because the Father required it the Father will love us and preserve us because the Son asketh it If Christ bear any respect to the Father's Command or the Father to Christ's Prayers the Elect are sure to be saved Christ hath engaged God's Name to keep us What â—â—n be objected against this They say that Christ prayed conditionally Keep them if they will But here is no Condition expressed Christ absolutely prayeth Keep them and such a Condition would make the Gift of God to depend upon Man's Will and so to persevere would rather be Man's Act than God's Gift the Determination being on Man's part Nay the main Thing which is to be kept is our Will and so the Condition would destroy the very Nature of the Request They say Christ prayeth only for the Apostles I Answer It cannot be restrained to the Apostles it is the common Priviledg of all the Saints those which thou hast given me Christ explaineth himself and extendeth it to Believers of all Ages Vers. 20. Neither pray I for these alone but for those which shall believe in me through their Word Christ's Prayer is every way as good as a Promise II. Let me handle the Doctrine it self The Doctrine of Perseverance is much impugned but the Earth is never the more unsetled because to giddy Brains it seemeth to run round Let me state and then confirm it First State it 1. Seeming Grace may be lost Mat. 25.29 From him that hath not shall be taken away even that which he hath compared with Luke 18.18 Whosoever hath not from him shall be taken away even that which he seemeth to have Blazing Comets and Meteors are soon spent and may fall from Heaven like Lightning while Stars keep their Orb and Station sandy Building will totter The Hypocrites shall be discovered before the Congregation Prov. 26.26 2. Initial or Preparative Grace may fail Heb. 6.4 5. They 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 may fall away Such as Illumination external Reformation temporary Faith some good Beginnings Some die in the Pangs of the New Birth and are still-born Plenty of Blossoms doth not always foretel store of Fruit. 3. True Grace may suffer a shrewd decay but not an utter loss In Temptations it may be sorely shaken the Heel may be bruised as Christ's was but his Seed remaineth in him 1 John 3.9 As Peter denied Christ tho he did not fall from Grace Luke 22.32 I have prayed for thee that thy Faith fail not The Leaves may fade when the Root liveth Chrysostom saith concerning Christ's Prayer for Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He doth not say that he might not deny him but that his Faith might not fail and altogether vanish 4. Such Grace as serves to our well-being in Christ may be taken away Joy Peace Chearfulness A Man may be living tho he be not lively a Man may have a Being when his Well-being is lost he is a Man tho a Bankrupt So a Christian the Operations of Grace may be obstructed for a great while a fit of Swooning is not a state of Death there may be no Acts and yet the Seed may remain this may last For a long time David did not recover himself it was near a Year after his Sin 1 Sam. 12.14 The Child that is born of thee shall surely die compared with Psal. 51. Title A Psalm of David when Nathan the Prophet came unto him after he had gone in to Bathsheba 5. Grace indeed if left to us would be soon lost we shewed that in Innocency But it is our advantage that our Security lieth in God's Promises not our own Strength that we are not our own Keepers God would not trust this Jewel but in safe hands Perseverance is God's Gift not Man's Act he is ingaged in Christ to maintain it John 10.28 29. I give to them Eternal Life and they shall never perish neither shall any Man pluck them out of my hands My Father that gave them me is greater than I and no Man is able to pluck them out of my Father's Hands they neither shall nor can be taken out of God's Hands God and Christ is engaged in the keeping of them Christ by God's Command as Mediator God by Christ's Merit and therefore he that separateth us from God must tug with Jesus Christ himself and be too hard for him also or else he can never pluck them out of his Hands If they should question Christ's Power because of the Ignominy of the Cross the Father's Hands are also engaged for our greater Assurance none is able to pluck them out of my Father's Hands God never made a Creature that should be too hard for himself 6. We do not plead for any wild Assurance and certainty of Perseverance We do not say that he that neglects Means and grieves the Spirit do what he will yet he is sure he shall not miscarry that is against the Nature of God's Dispensation and the Nature of this Assurance and therefore but a vain Cavil 1. It is against the Nature of God's Dispensation for whom he maketh to persevere he maketh them persevere in the use of Means Hezekiah had assurance of Life for fifteen Years yet he takes a lump of Figs and applies it as a Plaister to the Boil Isa. 38.5 compared with Vers. 21. Or more clearly Acts 27.22 There shall be no loss of any Man's Life among you but only of the Ship But yet Vers. 31. Except the Ship-men abide in the Ship ye cannot be saved We are bound to get Food and Raiment if we would live It is the Devil's Divinity Thou art sure not to fall therefore neglect Means it was Satan's Cavil against God's Protection over Christ. Mat. 4.6 If thou be the Son of God cast thy self down for it is written
He shall give his Angels charge concerning thee and in their Hands they shall bear thee up lest at any time thou dash thy Foot against a Stone Thou learnest this Doctrine from the Devil thou mayst do what thou wilt thou art sure to be saved 2. It is against the Nature of Assurance he that hath tasted God's Love in God's way cannot reason so He that hath a good Father that will not see him perish shall he waste and embezel his Estate he cares not how A wicked Child may presume thus of his Father tho it be very disingenuous because of his natural Interest and Relation to his Father the Kindness which he expecteth is not built on moral Choice but Nature But a Child of God cannot because he cannot grow up to this Certainty but in the Exercise of Grace this Certainty is begotten and nourished by Godly Exercises And the thing it self implieth a contradiction this were to fall away because we cannot fall away you may as soon say that the Fire should make a Man frieze with Cold as that certainty of Perseverance in Grace should make a Man do Actions contrary to Grace 7. Again We do not say a Believer is so sure of his Conservation in a state of Grace as that he needeth not be wary and jealous of himself 1. Cor. 10.12 Let him that thinketh he standeth take heed lest he fall There is a fear of Caution that is warrantable There is a difference between the weakning of the Security of the Flesh and of our Confidence in Christ. None more apt to suspect themselves than they that are most sure in God lest by improvidence and unwatchfulness they should yield to Corruption Christ had prayed that Peter 's Faith might not fail yet together with the other Apostles he biddeth him watch Luke 22.40 and 46. The Fear of God is a preserving Grace and taken into the Covenant Jer. 32.40 I will never depart from them to do them good and I will put my Fear into their Hearts and they shall not depart from me God's Love will not let him depart from us and Fear will not let us depart from God This is a Fear that will stand with Faith and Certainty it is a Fruit of the same Spirit and doth not hinder Assurance but guard it This is a Fear that maketh us watchful against all Occasions to Sin and Spiritual Distempers that we may not give offence to God as an ingenious Man that hath a Inheritance passed over to him by his Friend in Court is careful not to offend him There is a cautelous and distrustful Fear 8. Again This certainty of our standing in Grace doth not exclude Prayer Luke 22.46 Watch and pray that ye enter not into temptation Perseverance is God's Gift and it must be sought out in God's way by Christ's Intercession to preserve the Majesty of God and by our Prayer that we constantly profess our dependance upon God and renew our acquaintance with him Besides by asking Blessings in Prayer we are the more warned of our Duty it is a means to keep us Gracious and Holy As those that speak often to Kings had need be decently clad and go neat in their Apparel So he that speaketh often to God is bound to be more Holy that he may be acceptable to him 9. Once more and I have done with the state of the Question It is not a discontinued but a constant Perseverance that we plead for not as if a Child of God could be quite driven out of the state of Grace tho he be saved at length he cannot fall totus à toto in totum from all Grace and Godliness in the whole Man with full consent he may sin but not fall totally no more than finally There is something remaineth a Seed 1 John 3.9 Whosoever is born of God doth not commit sin for his Seed remaineth in him An Unction 1 John 2.27 But the Anointing which ye have received of him abideth in you There is a Root in a dry Ground that will bud and scent again Well then this we hold that true Grace shall never utterly be lost tho it be much weakned but by the use of Means shall constantly be preserved to Eternal Life Secondly Having stated the Point let me now confirm it The Grounds of Perseverance are these 1. On the Father's part there is an Everlasting Love and Alsufficient Power His Everlasting Love God doth not love for a fit but for ever Psal. 103.17 The Mercy of the Lord is from Everlasting to Everlasting upon them that fear him before the World was and when the World is no more There can be no change in God's Counsels because they are accompanied with infinite Wisdom and Power God never repented in Time of what he purposed to do before Time Rom. 11.29 The Gifts and Calling of God are without Repentance By Gifts are meant Gifts proper to the Elect Remission of Sins Grace and Glory And by Calling is meant Effectual Calling such as is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his Purpose Rom. 8.28 God never repented of it he is never ashamed of nor sorry for his Choice tho Men be unworthy it is the Reason why he brought them under the Grace of the Covenant His Alsufficient Power and Almightiness is engaged in the preservation of Grace John 10.29 My Father which gave them me is greater than all and no Man is able to pluck them out of my Father's Hands As long as God hath Power we are safe and this Power is engaged by his Love and Will 2. Then on Christ's Part there is his Everlasting Merit and constant Intercession 1. For his Merit Heb. 9.12 By his own Blood he entred in once into the Holy Place having obtained Eternal Redemption for us Legal Expiations did but last from Year to Year but Christ's is for ever and ever The Levitical Priest once every Year entred into the Holy Place but Christ is once gotten into Heaven his Redemption is Eternal not only as it is of use for all Ages of the Church but in respect of every particular Saint those who are once redeemed by Christ they are eternally redeemed not for a time to fall away again but to be saved for ever So Heb. 10.14 By one Offering he hath perfected for ever them that are sanctified He hath not only purchased a possibility of Salvation but hath perfected them hath made Purchase of all that we need to our full Perfection it is not for a certain time as if afterwards they could be taken out of his Hands and so perish but for ever and this for all those that are sanctified separated by God's Purpose and Decree and afterwards renewed and sanctified in time set apart to be Vessels of Honour to God 2. Then for his constant Intercession a Copy of which we have in this Place It is said Heb. 7.25 Wherefore he is able to save unto the uttermost all that come unto God through him seeing he liveth
how much the Church would need this Blessing Divisions will arise an Evil most unsuitable to Christianity and yet the evil Genius that hath attended it partly through Satan's Malice he cannot else hold the Empire and Title to the World he is not only Prince of the Power of the Air but the God of this World God permitteth him in his righteous Judgment not only to have a great Power over the Elements but to rule in the Hearts of Men. Now he could not keep his own nor prevail against the Church were it not for Divisions As Cyrus in Herodotus going to fight against Scythia coming to a broad River and not being able to pass over it cut and divided it into divers Arms and Sluces and so made it passable for all his Army This is the Devil's Policy he laboureth to divide us and separate us into divers Sects and Factions and so easily overcometh us Christ knew that the envious Man would sow Tares Partly through Weakness and Imperfection of Knowledg divers Men may agree in one Aim and yet not in one Way The Apostle saith which indeed is the great Canon and Rule of Charity when it is rightly understood and applied Phil 3.15 16. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveal even this unto you Nevertheless whereto we have already attained let us walk by the same Rule let us mind the same thing I observe there That among the godly because of Difference of Light especially in times of Reformation there will be difference of Judgment tho they agree in the same Aim As when divers Physicians are sent for to sick a Person some think that the best way to cure the sick Person is to take away all the corrupt Blood at once others think it best to take it away by little and little here is a Difference in Judgment but yet the Aim is the same all intend the good of the sick Party So it is in curing a sick Church some are for taking away all and beginning upon a new Foundation others for a regular Reformation to try all ways and all means of Recovery this is a Difference Or rather thus When an House is on fire some are for pulling it down others are for quenching it and letting the Building stand it requireth a present Remedy and in this hurly burly the Master's Voice is not always heard So it is in Reformation of inveterate Errors and Customs that have crept into the Church there is a Difference of Judgment about the Cure and God's Voice in the Confusion is not always heard Partly through vile Affections Man's Nature is very prone to Discords out of Pride worldly Interests desire of Precedency Envy of one anothers Reputes irregular Zeal all these make us touchy Some are of a salt and fiery Humour like Flax and Gunpowder the least Spark catcheth and setteth them into a Flame Much Experience hereof we have in these Dog-days of the Church wherein every one is barking and biting at one another whereby Christ is exceedingly dishonoured and the Cause of Religion much disadvantaged Therefore that there might be some Sparks of Love kept alive in the Church is Christ so earnest with the Father Let them be one 3. That we might know that Unity among Believers is a possible Blessing It seemeth many times past hope and that it were as good to speak to the Winds to be still as to Men's Prejudices and boisterous Affections Ay but there is Hope Christ hath prayed for it and his Prayers are as good as so many Promises John 11.42 I know that thou hearest me always This is a Fountain of Comfort and Hope 4. To encourage us to pray for it Endeavours with Men are without Fruit and Success but let us ply the Throne of Grace more and learn of Christ to go to our Heavenly Father and wrestle with him in Supplications In one place it is said Rom. 12.18 If it be possible as much as in you lies live peaceably with all Men. Fac quod tuum est we must do whatever is possible but we are not in the place of God 2 Thes. 3.16 The God of Peace give you Peace always by all means It seems as if a small matter would set all right but we have it not in our Power a little Light a little Love a little Light to make the Prejudices vanish a little Love to conquer Animosities But God alone must do the Work he can bow Men's rugged and crooked Spirits Isa. 11.6 7. The Wolf also shall dwell with the Lamb and the Leopard shall lie down with the Kid and the Calf and the young Lion and the Suckling together and a little Child shall lead them and the Cow and the Bear shall feed their young ones shall lie down together and the Lion shall eat Straw like the Ox. It is an Allusion to the Beasts in the Ark where all Enmity was taken away they were all tame So the Gospel can meeken the Heart Not that so disagreeing Tempers shall remain in the Christian Church which tho the ravenous Disposition of some did cease would make a motley Company and as the Prophet speaks like a speckled Bird but besides the Extinction of noxious Qualities all shall be governed by the same Spirit of Truth and Holiness 4. Christ died for this End Ephes. 2.14 15 16. He is our Peace who hath made both one and hath broken down the middle Wall of Partition between us Having abolished in his Flesh the Enmity even the Law of Commandments contained in Ordinances for to make in himself of twain one new Man so making Peace And that he might reconcile both unto God in one Body by the Cross having slain the Enmity thereby He died not only to reconcile us to God but to one another to make of twain one Body and destroy the Enmity in his Flesh. Other Sacrifices are a sign of Separation therefore he would be a Sacrifice of Union The Flesh of Bulls and Goats were a Wâ—ll of Partition between Jews and Gentiles but he would destroy the Enmity in his Flesh to make of twain One So Caiphas prophesied John 11.52 That Christ should die to gather together in one the Children of God that were scattered abroad Christ died to inlarge the Pale that all Nations tho of different Rites Customs and Interests might become One 5. This he aimed at in his Ascension and the pouring out of the Spirit We read of the Unity of the Spirit Keeping the Vnity of the Spirit in the Bond of Peace Ephes. 4.6 It is called the Unity of the Spirit not because the Union is Spiritual and Mystical but because the Spirit is the Author of it Therefore it is said 1 Cor. 12.4 There are diversities of Gifts but the same Spirit Christ would have but one Spirit to run through all his Members that as they are united to one Head so they may be
is not so tender of his Works as of his Word It is more firm and stable than the Frame of Heaven and Earth that shall be dissolved but not the least Point of Truth shall fail Heaven and Earth do only continue till all that is prophesied of 〈◊〉 the Word be fulfilled His Word endureth for ever We shall have the Comfort of it in Heaven when all these things are melted 2. Nay which is more the Treason plotted against Christ taketh place that 〈◊〉 Word may be fulfilled and one main Reason why Christ came into the World was to accomplish the Word tho it cost him his Life yet saith he Heb. 10.7 Lo I come in the Volume of the Book it is written of me to do thy Will O God Promises shall be fulfilled tho most difficult for God to grant or us to believe Rather than God baulk from his Word God would send his Son to die for a sinful World Vse 1. Wait for the Accomplishment of Prophecies fear the Truth of Threatnings Hos. 7.12 I will chastise them as their Congregation hath heard Isa. 34.16 Seek ye out of the Book of the Lord and read No one of these shall fail none shall want her Mate For my Mouth it hath commanded and his Spirit it hath gathered them Look into the Book of the Law where these Curses are recorded When the Day of Execution cometh take this Prophecy into your hands see if any of these be found wanting not one thing shall fail This is the Unhappiness of Ministers all other Professions are believed when they discover Danger But who hath believed our Report It is our Duty to observe all Occurrences and compare the Rule and Event together and observe what Truth God makes good by what is fallen out and come to pass And so wait for the Accomplishment of Promises whatever Inconveniences fall out they shall be fulfilled When a Promise is thrown into the Fire it shall come out again and be fulfilled in its due time Vse 2. Here is Comfort to the Godly against the Wrath of their Enemies God hath a hand not only in Sickness and Famine but the Treasons of Men against Christ. If the Rod smites it is in the Father's hand Let Men live how they will yet God will have his Will if not his Will of Command his Will of Decree His Glory shall prevail at last You cannot hurt God whether you will or no he will be glorified SERMON XXI JOHN XVII 13 And now come I to Thee and these things I speak in the World that they might have my Ioy fulfilled in themselves OUR Lord is still amplifying that Argument of his own Departure and the Disciples danger in the World and so justifieth his earnestness in Prayer for them I come to thee and must leave their Company and therefore I have need to make some provision for them In the Argument of this Text Christ sheweth what was his special Aim in the whole Prayer He is so earnest not to blemish the Father as if he were backward and wanted Mercy but for their Comfort that they might know what Prayers were laid up in store for them and to give them a taste of his own Care He prayeth with them that they might know how he prayed for them Christ would have something left upon Record as a Pledg of his Affections to the Church These things I speak in the World c. In the words not to speak of the Occasion I come to thee which signifieth not his Address in Prayer but his Ascension to God as was cleared before Vers. 11. In the rest of the words we have Christ's Action and Christ's Aim The Comfort of the Disciples where we have the Author My Joy the Manner how received for quantity fulfilled the Quality in themselves And these things I speak in the World That is make this Prayer in their hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I speak it signifieth Prayer with an audible Voice elsewhere he useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And here a Record and Patern is left for the use of the Church in all Ages That they may have my Joy What is the meaning of that 1. Because he rejoiceth in our Good My Joy and your Joy are distinguished John 15.11 These things have I spoken to you that my Joy should be fulfilled in you and that your Joy might be full There is nothing maketh the Heart of Christ so glad as to see his Members thrive in Peace and Grace So the Apostle Paul Phil. 2.2 Fulfil ye my Joy Nothing could be more comfortable to Paul than to see the Philippians thrive in Grace Thus some interpret it actively of the Joy which Christ hath in the good of his Members But I suppose it is rather to be taken passively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in themselves 2. Others think that by my Joy is meant a Joy like mine when they feel the same Desires kindled in their Hearts they may be comforted with the workings of the same Spirit of Prayer in them that is feel such a Joy as I feel in uttering these Requests But this doth not run so smoothly 3. My Joy because he is the Author of it Gaudium ex me Joy which I work as Mediator and Redeemer Of our selves we have nothing but Despair and Trouble Isa. 57.19 I create the Fruit of the Lips Peace Peace to him that is afar of and to him that is near and I will heal him We possess it but it is Christ's Joy he worketh it and causeth it by his Spirit elsewhere it is called Joy in the Holy Ghost 1 Thess. 1.6 4. My Joy because he is the Object of it Gaudium de me that that Joy which they have conceived from my Presence with them or care of them may not be lessened but increased that this Spiritual Joy may be fulfilled These two latter are of chief regard May be fulfilled not only accomplished but be abundant as Chap. 15.11 That your Joy may be full The filling up of Joy is a Phrase proper to S. John Ch. 3.29 This my Joy therefore is fulfilled saith John the Baptist because he heard the Bridegroom's Voice So 1 John 1.4 These things we write unto you that your Joy may be full And 2 Epist. 12. vers I trust to come unto you and speak face to face that our Joy may be full Possibly this Joy is called a Full Joy not with respect to it self but with respect to other Joys In it self it is always a growing and receiveth a daily increase till it be perfected in Heaven Here we have but some fore-running Beams of the Noon of Glory the first Fruits of the Harvest The Joy of the World is a lank empty Joy In themselves that is in their Hearts by their own feeling and experience they have need of something within for they have nothing without John 16.33 In the World ye shall have tribulation but be of good comfort I
have overcome the World To draw all to some doctrinal Head and Issue Of Christ's coming to God I have spoken already I might observe the force of the Word to comfort the Heart These things I speak that my Joy may be fulfilled But I shall content my self with two Observations 1. Obs. That this Prayer of Christ's is a Fountain of Consolation This Joy ariseth from the things he now spoke in the World partly because here we have a taste of Christ's Heart how zealously he is affected for our Good When he took his leave of us he took his leave of us with Blessings and Supplications Partly because here we have a Copy Model or Counterpart of his Intercession Here you may know what he is now doing for you in Heaven Christ is their Advocate and Intercessor he pleadeth their Right and sueth for Blessings he prayed for their Preservation Unity and Glory There are two ways to know Christ's Intercession by this Record and his Intercession in our Hearts Rom. 8.26 The Spirit it self maketh Intercession in us with groanings that cannot be uttered The Spirit testifieth to our Hearts the Quality of that Intercession Christ maketh for us in Heaven it is the Eccho of it the inward Interpellation of the Soul is the Eccho of Christ's Intercession Now that the Word and Spirit must go together the Form of it is left upon Record Here is a Publick Record to look upon in all Discomforts and Troubles of the Church And this breedeth a full Joy Partly because Christ's Prayers are as so many Promises he prayeth for Excellent Blessings and is sure of Audience Well then remember these Prayers of Christ for your Comfort when we are pressed down with any Evils in the World let us run to Christ's Prayers As Luther said Let us sing the 46 th Psalm so say I Let us Meditate on John 17. here is a Remedy for all the Afflictions of the Church 2. Observe Christ's care to leave his People joyful and careful he is very sollicitous about it before his departure First I shall enquire what this Joy is that Christ would establish 1. For the Kind of it My Joy not a Worldly Joy but Heavenly not Corporal but Spiritual It ill beseemeth Christians to set their Hearts on Earthly Things or suffer the World to intercept their Joy Phil. 4.4 Rejoice in the Lord always and again I say Rejoice The Apostle was in Prison when he wrote it he had nothing else to rejoice in at that time but what he had felt the sweetness of himself he imparts to others What can a Man desire more than Joy You are at liberty to rejoice as he speaketh elsewhere of Marriage You are at liberty to marry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only in the Lord such a Joy you may have as Christ works ex me de me of which I am the Object and the Author You need not fear that which Christ would establish is a chearful Piety not a prophane Joy Christ's delights are with the Sons of Men Prov. 8.31 He feasteth himself with the thoughts of his Grace it is as it were the Lord's Recreation therefore certainly the Sons of Men should have their delights with God If the Lord that sitteth upon the Throne of Majesty and Glory if he delights in us should not we delight in a God that is so excellent and worthy 2. In what manner he would have it received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfilled in them The Joy is full because the Object is infinite we can desire nothing beyond him Desire answereth to Motion Joy to Rest when we can go no further there we rest What can we desire beyond God Acts 13.52 The Disciples were filled with Joy and with the Holy Ghost their Hearts could hold no more Narrow Vessels are soon filled with the Ocean It is a full Joy not in it self but with respect to Worldly Joy Worldly Joy is scanty unstable and vanishing it cannot satisfy nor secure the Heart take away the Creatures from the Worldling and you take away his Joy the Object lieth without him But John 16.22 Your Joy shall no Man take from you they cannot plunder you of Peace of Conscience and Joy in the Holy Ghost This ravisheth the Heart 1 Pet. 1.8 Ye rejoice with Joy unspeakable and full of Glory Phil. 4.7 The Peace of God that passeth all understanding keep your Hearts and Minds through Jesus Christ It is better felt than expressed a Creature worketh it not but a Divine Operation Paul heard in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unspeakable Words So this being a foretaste of Heaven cannot be conceived and expressed you cannot imagine how sweet it is and still it increaseth till we come to Heaven and lose our selves in these Eternal Ravishments 3. It is inward for the quality of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is wrought in the midst of Afflictions there is sweetness within when bitterness round about us like the Wood that was thrown in at Marah it maketh bitter Waters sweet Exod. 15.25 Saints are fed with hidden Manna Rev. 2.17 Their Life is hid and their Joy is hidden 1 Pet. 1.6 Wherein ye greatly rejoice tho now for a Season if need be ye are in heaviness through manifold Temptations Without there are Persecutions Temptations Afflictions from Satan and the World and within Joy they have Meat and Drink which the World knoweth not of the World seeth it not and therefore the World will not believe it Secondly How much Christ's Heart is set upon it It appears by the Provision he made for them when he departed he left the Comforter John 14.19 I will not leave you comfortless I will come unto you John 15.11 These things have I spoken to you that my Joy might remain in you and that your Joy may be full He doth not say that my Authority may remain over you but my Joy and if we would make Christ's Heart glad or our own we must obey his Commandments for when he injoineth Obedience to his Disciples it is that he may rejoice in our Comfort In his Instructions he teacheth them how to pray John 16.24 Ask and ye shall receive that your Joy may be full and now he prayeth himself that they have my Joy fulfilled in themselves Christ maketh this to be his main Work and Aim that in this Life we might have Peace of Conscience and Joy in the Holy Ghost and in the Life to come Joy for evermore Now lest ye should think this was only for the twelve Apostles you shall see it was the end of the whole Word the Scriptures were written Rom. 15.4 That we through patience and comfort of them might have hope The whole Ministry of the Church serveth to the fulfilling of this Joy Thirdly Reasons why Christ was so sollicitous about this Matter 1. Because of the great use of it in the Spiritual Life to make us to do and to suffer Nehem. 8.10 The Joy of the Lord is your strength This
a Christian hath to rejoyce Secondly By what means he may get keep and maintain it First What Reasons a Christians hath to rejoice The Causes of Joy may be referred to his past Estate his present Interest his future Hopes 1. The Remembrance of his past Estate A Christian may stand wondring at the Change which God hath made in his Soul 1 Pet. 2.9 That ye should shew forth the Praises of him who hath called you out of Darkness into his marvellous Light The Light is the more marvellous because of the foregoing Darkness Past Miseries are sweet in the remembrance It will be a part of our happiness in Heaven to look back as Travellers in the Inn discourse of the dangers and dirtiness of the Way It is matter of renewed Joy to see how the Weeds of Sin are rooted out how the Buds of Grace begin to grow in the Garden of our Hearts No Man looketh on the Sea with more comfort than he that hath escaped the dangers of a Shipwrack as the Israelites when they saw the Egyptians dead on the shore sung a Song of Triumph so doth a Christian rejoice when he considereth his Change what he was what he is 2. His present Interest Sense and Feeling We have Mercies in Hand as well as Mercies in Hope something exhibited as well as promised God's Eternal Love with all the Blessings that issue thence of Justification Sanctification c. Paul triumphs in this Rom. 8.37 Nay in all these things we are more than Conquerors through him that loved us God hath adopted them to be Children Heirs of his Heavenly Kingdom if the World maketh War against them they have Peace with God they are in a reconciled Estate in frame of Heart they are regenerate they have the first Fruits of the Spirit sweet experience of Grace not only the Wine of Canaan but the Clusters of Canaan they have Communion with God tho banished from Men. It is the nature of the Mind to delight it self in the possession of any solid Good No Good can satisfy but the Supream this we are in part possessed of as soon as Grace is wrought in the Heart 3. His Future Hopes Heb. 3.6 If we hold fast the Confidence and the rejoicing of Hope firm unto the End We are Heirs apparent to the Crown of Heaven We may rejoice in what we possess we may Glory in what we hope for This ravisheth the Heart to think of it we shall have what infinite Mercy will bestow infinite Merit purchase and the ample Promises of the Reward hath revealed The Body of Sin will be destroyed and we shall be out of the reach of Temptations Secondly By what means it is maintained God hath appointed Graces and Ordinances for this End 1. Graces Faith Hope and Obedience 1. Faith it is a help to Joy it representeth the Excellency Truth and Reality of Spiritual Things That which we rejoice in must be good true present All Joy ariseth from the presence of some good either in actual Possession or firm Expectation Thus doth Faith Heb. 10.34 Knowing in your selves that in Heaven ye have a better and an induring Substance Faith is not an Opinion or wild Guess Heaven is a pleasing Fancy to a Carnal Man but it is a Reality a Substance an induring Substance to a Believer The World is a Fashion perishing moveable It is the nature of Faith to make Things absent present it giveth a Being to Hope it sets up a Stage in the Heart of a Believer where God is represented acting whatever he hath promised and this not by a naked Fiction or empty Speculation as a Man may frame Idea's of Things that never shall be as in the Dream and Dotage of a distempered Fancy they make a Soul as if seen with bodily Eyes Faith gives to its Object not only a naked Representation but an actual Presence 2. Hope This dependeth much on Faith it is an earnest elevation of the Mind to look for what Faith counteth real Now Hope ravisheth the Soul as if it had its Head above the Clouds Rejoicing in Hope Rom. 12.12 Joy is proper to Enjoyment but Hope serves instead of Enjoyment they feast and entertain their Souls with their glorious Hopes 3. Obedience Faith giveth the Title Hope the Sight Obedience the Evidence therefore it is necessary to the establishing of Joy Nay it hath an effective Influence it is God's Method first he poureth in the Oil of Grace before the Oil of Gladness Heb. 7.2 First being by Interpretation King of Righteousness and after that also King of Salem that is King of Peace Rom. 14.17 The Kingdom of God is not Meat and Drink but Righteousness and Peace and Joy in the Holy Ghost Sin taketh away Joy and Peace the whole strength of Men and Angels cannot make the Conscience of a Sinner to rejoice Yea the Children of God must take heed that they do not violate Peace of Conscience by allowing the least Sin You are to walk so that you may be in a condition capable of Joy none walk sweetly but they that walk strictly Acts 9.31 They walked in the Fear of the Lord and in the Comfort of the Holy Ghost that is a sweet Couple 2. Ordinances I shall name them 1. The Word The Joy that Hypocrites have is from the Word Heb. 6.5 They have tasted the good Word of God A Temporary Faith findeth Joy in the Word all the fault is it is but a taste some slight experience which they do not continue and maintain Here is represented Fuel for Faith and Hope God's infinite Mercy Christ's infinite Merits the Glory of the Next World Joy it is as it were the Blaze of the Soul Love keepeth the Fire burning but now if we would have it blaze and flame up we must come to the Word this is the Bellows When the Angel preached the Gospel he said Luke 2.10 Behold I bring you glad tidings of great joy which shall be to all People We come to hear good News from Heaven tho an Angel be not the Messenger yet the Message is the same God openeth his Heart to us 2. Prayer wherein we open our Hearts to God it hath a pacative Virtue Many Psalms begun with Anguish end with Triumph as if he had received good News that his Affairs were altered Hannah when she had prayed her Countenance was no more sad 1 Sam. 1.18 God is the Father of Mercies the God of Consolations 2 Cor. 1.4 The nearer to him the nearer to the Fountain of Joy there are Joys felt in Prayer by retiring into God's Presence Psal. 16.11 In thy Presence there is fulness of Joy at thy right Hand there are Pleasures for evermore Heaven is a Place of Joy because of the constant Communion we have with God there God doth not love to send us away sad 3. Sacraments because of sweeter Experiences Cant. 1.4 We will be glad and rejoice in thee we will remember thy Love more than Wine They are sealing
Christ and yet run after such low things SERMON XXIV JOHN XVII 15 I pray not that thou shouldest take them out of the World but that thou shouldest keep them from the Evil. CHRIST having enforced his Request explaineth it not to inform God but to comfort the Disciples as Explications in Prayer are for our benefit Our Heavenly Father can interpret our Sighs and Breathings but formed and explicite words have a greater force and efficacy upon our Hearts This Explication is delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that thou shouldest take them out of the World that is presently glorify them either by an ordinary Death or by an extraordinary translation as Elijah and Enoch were translated Christ was not ignorant of their danger yet he would have them ride out the Storm he would not carry his Disciples to Heaven with him nor doth he pray his Father to do it tho he loved their Company and they his that they could be content to die with him as John 11.16 Let us also go that we may die with him yet I pray not that thou wouldst take them out of the World 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that thou shouldest keep them from the Evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendred from the Evil One or from the Evil Thing as referring to a Person or Thing To a Person the Evil One is often put for the Devil Mat. 13.19 VVhen any one heareth the VVord of the Kingdom and understandeth it not then cometh the wicked One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and taketh away that which he heard 1 John 2.13 I write unto you young Men because ye have overcome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked One. 1 John 3.12 Not as Cain who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that wicked One and slew his Brother Or else to the evil Thing Mat. 6.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliver us from Evil. Mat. 5.37 VVhatever is more than this cometh of Evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 5.19 The whole VVorld lieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in wickedness Which shall we prefer I Answer Since the Words lie so indifferently for either sence we may interpret them of both keep them from the Author of Evil and from Evil it self from Sin from the Power and Snares of the Devil from Destruction till their Ministry be accomplished Satan he is the Author the World is the Bait Sin is the Hook Keep them from the Devil that they may not come under his Power from the World that they may not be deceived by its Allurements Briefly this keeping may be referred to their Life or to their Souls keep them alive as long as they have work to do keep their Souls that they may neither by the World or by the Devil be drawn to do any thing unseemly and unbecoming their Profession 2 Cor. 13.7 I pray God that ye do no Evil but that ye should do that which is honest And Rev. 3.10 I will keep them from the hour of Temptation which shall come upon all the Earth to try them that dwell upon the Earth It is meant of a Preservation in the time of a bloody Persecution under Trajan Christ prays for temporal and spiritual Safety temporal Safety so far as is necessary to carry on the Duty of their Calling Points 1. Obs. That it standeth with the VVisdom and Goodness of God to continue us in the VVorld notwithstanding the Dangers of it Christ loved his Disciples and knew they were exposed to the World's hatred yet I pray not that thou shouldst take them out of the VVorld In Evil Times sometimes God taketh his Children out of the World and sometimes he continueth them in the World both Dispensations stand with his Wisdom and Goodness There are Reasons on both sides 1. For taking them away in Evil Times It standeth with his Goodness that they may not feel the smart of them Isa. 57.1 The Righteous perisheth and no Man layeth it to Heart yea the merciful Man is taken away none considering that the Righteous is taken away from the Evil to come When Corn is gathered in then the Beasts are turned into the Field God valueth his Saints so that he doth not count the World worthy of them Heb. 11.38 Of whom the VVorld was not worthy He sheweth his Jewels and then shutteth them up into the Casker And with his Wisdom that they may not be corrupted The Wisdom of Providence concurreth to our Preservation as well as the Power of Grace Enoch was translated and taken out of the World in a wicked Age. 1 Cor. 11.32 But when we are judged we are chastned of the Lord that we might not be condemned with the VVorld What judging and chastning was it not only by Sickness but by Death Many are sick and many weak and many fallen asleep 2. Christ continueth them in the World as the Disciples here partly because he hath need of them as the Disciples were to preach the Gospel Partly that they might have more experience and a more grown Faith they might try God and God might try them they might have experience of his Faithfulness and he of their Loyalty The World must have a time of trial and so must we Nay he dealeth thus with Believers they are continued in Evil Times either because God hath more work for them to do or that they may carry more experience with them to Heaven Vse To refer it to the Wisdom and Goodness of God either to go or tarry Christ knew there was Service for them to do therefore he was express I pray not that they may be taken out of the VVorld We that know not the Counsels of God must refer our selves to his Pleasure 2. Obs. That as long as we have a Ministry and Service to accomplish we should be willing to continue in the World Paul was at a strait Phil. 1.21 22 23. The Cause was Service For me to live is Christ and to die is Gain For if I live in the Flesh this is the Fruit of my Labour viz. bringing Honour to Christ yet what I shall chuse I wot not For I am in a strait betwixt two having a desire to depart and to be with Christ which is far better He is ravished with the Thoughts of it but then he considereth the profit of the Church Vers. 24. Nevertheless to abide in the Flesh is more needful for you and Service casts the Scale Paul's Case is the Case many times of mortified Christians after long experience of God and weanedness from the World they are in such a strait Natural Motion is swifter in the End the nearer they draw to the End the more vehemently do they long for Christ's company Some make it a Question which is hardest to bear Affliction or to wait for Glory the work of Patience or the delay of Hope Desire is a more restless Affection than Sorrow yet I should think the depth of Sorrow is more burdensome than
sat down under a Juniper Tree and be requested for himself that be might die and said It is enough now O Lord take away my Life for I am not better than my Fathers 3. From the peevishness of fond and doting Love 2 Sam. 18.33 O my Son Absalom my Son my Son Absalom would God I had died for thee O Absalom my Son my Son As the Wives of the Barbarians that burn themselves to attend the Ghosts of their dead Husbands 4. From Distrust and Despair the Evil is too hard for them they are at their Wits end Job 7.15 My Soul chuseth strangling and Death rather than Life In all these Cases it is but a shameful Retreat from the conflict and burden of the present Life from carnal Irksomeness under the labours and burdens of the present Life or a distrust of God's Help There may be Murder in a rash Wish if it proceed from a vexed Heart These are but froward Thoughts not a sanctified Resolution 3. Such desires of Death and Dissolution as are lawful and must be cherished come from a good ground A Heart deadned to the World they are crucified to it their Hearts are mortified set on things above Col. 3.1 Some competent Assurance Rom. 8.23 We groan waiting for the Adoption viz. the Redemption of our Body They have tasted the Clusters of Canaan as Simeon Luke 2.28 29. Lord now lettest thou thy Servant depart in peace for mine Eyes have seen thy Salvation the Eyes of his Faith as well as of his Body Now Lord I do but wait for my departure hence as a Merchant-man richly laden desires to be at his Port. 4. You must look to the End Men have a blind Notion of Heaven they expect a Carnal Heaven as the Jews looked for a Carnal Messiah to enjoy a Turkish Paradise full of Ease and Pleasure The People of God desire Heaven to have a perfect Union and Communion with him whom their Souls love Phil. 1.23 I desire to depart and be with Christ. Phil. 3.20 Our Conversation is in Heaven whence we look for a Saviour they long to see him to be where he is Heart and Head should be together And so also to be freed from Sin Bâ—om 7.24 O wretched Man that I am who shall deliver me from this Body of Death They would be in Heaven that they may sin no more Men look upon Heaven as a kind of Reserve if the World do not hold We should desire Heaven not to be freed from Trouble but to be freed from Sin and to be with Christ there must be an holy desire of a better Life 5. The manner must be regarded it must be with Submission Phil. 1.24 Nevertheless to abide in the Flesh is more needful for you otherwise we encroach upon God's Right and would deprive him of a Servant without his leave A Christian will die and live as the Lord will while others want submission to live in trouble he is satisfied or to die if he be not in trouble if it be the Lord's Pleasure a Believer is satisfied with long Life Psal. 91.16 he is willing to live and die as God liketh he will wait till his change comes when God will give him a discharge by his own immediate Hand or by Enemies Gratias agiâ—â—â— quòd à molestis Domiesis liberaâ—ur God knoweth how to chuse the fittest time otherwise we know not what we ask 3. Obs. That a Spiritual Victory over Evil is to be preserved before a total Exemption from it Christ doth not pray for an absolute immunity and deliverance but a preservation from the Evil of the World Christ prayeth thus and so he teacheth us to pray Mat. 6.13 Lead us not into Temptation but deliver us from Evil. When we say Lead us not into Temptation he doth not mean that we should pray foâ—â—n absolute exemption from Temptation that is the Lot of all the Saints but that we may not fall under the weight of a Temptation that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is explained that he would not as a Judg by a Spiritual Excommunication put us into the Hands of Satan to be crushed by him as it is explained in the next Verse But deliver us from Evil. Vse 1. It teacheth us how to pray to God Our Prayers should be to be delivered not from the World so much as from the Evil of the World from Sins rather than Afflictions The Saints seek Grace rather than Deliverance in their Afflictions Direction as well as Protection that they may do nothing unseemly while they suffer Psal. 141.3 4. Set a match O Lord before my Mouth keep the Dear of my Lips Incline not my Heart to any evil thing to practise wicked Works with them that work iniquity and let me not eat of their Dainties And they desire Improvement rather than a Discharge for the Saints do not conceive Prayers out of Interest but from a principle of the new Nature to a gracious Eye Sustentation under the Cross is better than absolute Deliverance the Deliverance is a common Mercy the Sustentation is a special Mercy Carnal Men may be without Affliction but Carnal Men have no experience of Grace and bare Deliverance is no sign of special Love but Improvement is My Grace is sufficient for thee It is Divinity preached from Heaven makes the Saints to rejoice in Infirmities Paul before was earnest to be freed from the trouble Vse 2. How to wait and hope for the Blessings of Christ's Purchase Absolute Immunity is not to be looked for but Victory and Conservation 2 Tim. 4.18 The Lord shall deliver me from every evil Work and will preserve me unto his Heavenly Kingdom A Christian placeth his Hope chiefly on that Paul could not look for such a deliverance again from the Lion but from an unworthy Carriage The Blessings which Christ hath obtained of his Father are rather Spiritual and Celestial than Temporal therefore he is more sollicitous to free us from Sin than from Trouble Mat. 1.21 Thâ—â— shalt call his Name Jesus for he shall save his People from their Sins not from their Troubles their Sorrows but their Sins We would be delivered from Sickness Trouble Danger but Christ is a Spiritual Saviour the great Deliverance is to be freed from Sin Vse 3. To teach us to suffer with Patience Let us endure the Evil of Punishment that we may escape the Evil of Sin Moral Evil is worse than Natural it is better to be miserable than to be sinful Of all Evil Sin is the greatest to be Carnal a Swearer a Drunkard an unclean Person this is a greater Evil than Poverty Sickness Blindness Lameness this doth not separate from God 4. Obs. The Danger of the Worldly Estate It appears in two things First The multiplicity of Snares The whole World is full of Snares and we can walk no where but we are like to be defiled It is a Vale of Tears and a Place of Snares and therefore a Vale of Tears because a
You think God is not wise enough you will teach him whom to advance and whom not Princes have their Arcana Imperii Shall our Servants know all our Counsels Many times God raiseth bad Men to high Places not because they deserve it but because the Age deserveth no better Phil. 2.14 15. Do all things without murmurings and disputings that ye may be blameless and harmless the Sons of God 3. If you are favoured by God why should you trouble your selves about the World's Respects In chusing Heirs to Salvation God doth not ask their Counsel thou hast the testimony of God's Spirit and many now in Hell have had much of the World's Respects Their Disrespect cannot hurt thee it may profit thee if thou art not wanting to thy self If God should take Counsel of the World whether he should assume thee to Glory or cast thee into Hell then their Respects were to be sought after but God will deal with thee alone not ask their Opinion but refer it to thine own Conscience If all the World should respect thee what is this to God who will judg thee by another Rule They had need of steady Heads that walk on high Places When Men study to preserve the World's good Opinion they lose it God is Master of their Respects if Men did not study to please the World they would not only have more quiet but more success 2. Observe again An excellent means to digest the World's Neglect is to consider the Example of Christ. It is our Duty it will be for our Comfort and it turneth to our Profit 1. It is our Duty In his Example we have a taste of his Spirit I am not of the World saith Christ and we should imitate Christ as dear Children Ephes. 5.1 They that love to live in delight and pleasures are but Christians in Name If we had no other Reason to contemn the vanity of the World than the Life of Christ this were enough Who was wisest Christ or you Who can make the better choice Christ or you Who is in an Error Christ or you Christ chose a poor Life and you affect Greatness 2. It will be your Comfort It is a sweet comfort in all Conditions to remember the similitude of condition between Christ and us Shall the Disciple be above the Lord What more honourable than to carry the Cross after Jesus Christ Christ hath worn this Garment Col. 1.24 Who now rejoice in my Sufferings for you and fill up that which is behind of the Afflictions of Christ in my Flesh. Christ was exposed to the envy of Satan and his Agents Art thou better than Christ He suffereth with us because we should suffer with him Mat. 25.45 Verily I say unto you in as much as ye did it no◠to one of the least of these ye did it not to me Acts 9.4 Saul Saul why persecutest thou me Man and Wife if they love one another had rather live together in the meanest Estate than in the greatest Glory and Abundance asunder Christ and a Christian are fellow-Sufferers we are conformed to his Sufferings and he hath a feeling of ours 3. It will be for our Profit The Issue will be glorious we must first suffer then enter into Glory Winter is before the Spring Rom. 8.17 If so be that we suffer with him that we may be also glorified together 2 Cor. 4.10 Always bearing about in my Body the dying of the Lord Jesus that the Life also of Jesus might be made manifest in our mortal Flesh. 2 Tim. 2.11 12. It is a faithful saying for if we be dead with him we shall also live with him If we suffer we shall also reign with him If we would be like Christ in Glory we must be like him in suffering Vse Meditate on this God had but one Son he came into the World without Sin but he could not get out without a Cross. Art thou poor so was Christ Hast thou Enemies so had He Art thou disdained Christ went this way to Glory and so must thou He was charged maliciously blackned with Slanders accused falsly c. the like usage you must expect Secondly With respect to God How sollicitous is Christ about those who are not of the World compare Vers. 14. with this His Father's Choice must be made good his own delight is in those that are like him Christ loveth himself and his own reflection in the Saints Christ is at a perfect antipathy with the World and a Christian loveth what he loves and hateth what he hates If you have the World's hatred against you remember you have Christ's Prayers SERMON XXVI JOHN XVII 17 Sanctify them through thy Truth thy Word is Truth HERE is Christ's second Request for his Disciples Where First The Request it self Sanctify them Secondly The Manner how it is to be accomplished through thy Truth Thirdly The Reason why it is to be so accomplished thy Word is Truth The main Points are the influence of Truth upon Sanctification and that the Word is the publick Record and Register of this Truth Now I shall make some entrance upon the Verse First The Request And here I. What he prayeth for II. To whom III. For whom I. What he prayeth for Sanctification 1. Observe Our chief Aim in Prayer for our selves and others should be to be sanctified Christ prayeth for Sanctification 1. What it is to be sanctified To Sanctify is 1. To Consecrate or set apart for some Holy Use. 2. To Cleanse or Purify 3. To Adorn with Gifts of Grace Some prefer the first Acceptation and apply it particularly to the Apostolical Calling Sanctify them that is separate them and set them apart for the Work of an Apostle So Christ was sanctified that is set apart for the Work of Redemption But it is not sanctify them for thy Truth but in or by thy Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore this Scripture hath a more general respect and signification However in the Work of Holiness all the Senses may be taken in for whoever are sanctified are set apart cleansed and adorned with Grace 1. Set apart by God and by themselves By God both in time and before time Before time they are set apart by God's Decree to be an holy Seed to himself in and by Christ separated from the perishing World to be Vessels of Honour as the Reprobate are called Vessels of Wrath and Dishonour set apart by God's Election chosen to be holy Eph. 1.4 According as he hath chosen us in him before the Foundation of the World that we should be holy and without blame before him in Love But then in time they are regenerated and so actually set apart Sanctification is an actual Election By Election they are distinguished from others in God himself so by Regeneration and Sanctification they are distinguished from others in themselves separated and set apart from the perishing World to act for God to seek the things that may make for his Glory James 1.18 Of his
Church-Communion That is the Sphere of your Activity where God hath appointed your dwelling there you are in the greatest capacity to serve God and to promote the Ends of Church-Fellowship and Communion And do not only own the Persons but the Calling of the Ministers as a Gospel-Institution Pray for it how importunately doth Paul beg the Peoples Prayers every where and countenance and plead for it in the Gates Wicked Men could never obtain that Power they have over Ministers were there not some backwardness and faintness in the People of God to own them Herod could have put John to death But he feared the Multitude because they counted him for a Prophet Mat. 14.5 The putting down the Ministry will not only be imputed to the violence of others but to your coldness and ingratitude Therefore let the World know by some publick Vindication that you are not afraid to own Christ's Institutions If we have a Charter given us by a Prince how zealous are we that it might not be infringed Whatever the World thinks of it this is Christ's Royal Gift in the day of his Inauguration Ephes. 4.11 When he ascended up on High he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers Therefore stand and plead for it more Paul took notice 2 Tim. 4.16 At my first Answer no Man stood with me but all Men forsook me It is a Crime to forsake Ministers in their Defence much more to forsake the Ministry Are we so backward that we do not think Christ's Gift worthy a publick Vindication Nothing hath been accounted so near and dear to the Church of God that hath put them upon such frequent Prayers and zealous Endeavours as this that their Ministers may not be taken from them Therefore own their Calling and own the Institutio◠Before I come to speak to the Dignity of Ministers I shall answer an Objection or two against what hath been said Object 1. If none but such as have an outward Call are to preach What Call had the first Reformers I Answer 1. The first Reformers most of them had a lawful Call being Pastors and Teachers before the Reformation And tho they had it from Antichrist as some plead or the Popish Clergy yet that did not make it less valid The Apostles say of Judas Acts 1.17 He was numbred with us and had obtained part of this Ministry Wicked Judas in foro Ecclesiae was a true and lawful Apostle and whatever he did by Virtue of his Office was valid and lawful So the Roman Clergy they have obtained part of this Ministry with us and in foro Ecclesiae at least before the Reformation were lawful Ministers it is disputable whether as yet God hath given such a total Divorce that all their Ecclesiastical Acts are Nullities 2. Others were stirred up by the special instinct of the Holy Ghost to undertake the Work and being received of their own Churches their Call was valid For things of Order must give way to things of absolute Necessity and where an ordinary Calling cannot be had God calleth Men out of Order It is the Duty of all Saints to contend for the Faith and when God by a special instinct stirreth up Holy Men to do this Work they are thereby authorized especially when there is a general Defection and Corruption among the Officers of the Church Who would expect the Reformation of Stews from Bawds and Panders It is necessary the Church should have Pastors and Teachers and where Ordination cannot be had the Election and Consent of the People sufficeth God especially accompanying them with his Presence and the Men being furnished with Gifts and necessary Qualifications both as to Life and Doctrine for that Office 2 d Object or Case What shall be done in case of propagating the Gospel where no lawful Call can be had or all die at a time I Answer In extraordinary Cases God supplieth the Want by extraordinary Ways that may be done at one time that is not lawful at another especially in matter of Order as eating the Shew-bread in case of Necessity Edesius and Frumentius travelling into the Indies had an opportunity of spreading the Gospel tho the last afterwards returned and was ordained by Athanasius Natural Bodies have their ordinary Qualities yet ad fugam vacui they act contrary to them as Water will ascend contrary to the gravity of it Before Deacons were instituted the Apostles served Tables tho it was a thing not meet for them Acts 6.2 It is not reason that we should leave the Word of God and serve Tables Philip of a Deacon was made an extraordinary Evangelist Acts 8. SERMON XXXII JOHN XVII 18 As thou hast sent me into the World even so have I also sent them into the World I Now come to speak of the Dignity that is put upon them that are called to the Work of the Ministry they are sent by Christ as his Deputies and Ambassadors as those who impersonate Christ and represent him to the World 2 Cor. 5.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore we are Ambassadors for Christ as tho God did beseech you by us we pray you in Christ's stead be ye reconciled to God Ministers are sent out as Christ's Proxies Here I shall shew 1. Who are sent 2. From whom 3. To whom 4. Why or about what Business 1. Who are sent Principally the Apostles but secondarily the ordinary Ministers of the Gospel The Apostles as Ambassadors extraordinary but we as Leigers and Agents The Apostles were immediatly sent by Christ and furnished with extraordinary Gifts as Infallibility of Doctrine Gifts of Miracles Gifts of Tongues as Ambassadors are set forth with more Pomp and State than Agents But now Ministers are sent by a Power derived and delegated from Christ and we have not like Authority and Infallibility as the Apostles had but the substance of the Commission and of the Work is the same we are to open the Mind of God to Men and in Christ's Name and Authority to pray you to be reconciled to God And therefore both Apostles and ordinary Ministers of the Gospel ordinary Pastors and Teachers of the Church are sent 2. From whom they are sent From Christ who is the King of the Church tho with the Consent of all the Persons in the Trinity The Father sendeth Christ sendeth the Holy Ghost sendeth Gal. 1.1 Paul an Apostle not of Men neither by Men but by Jesus Christ and God the Father who raised him from the Dead Paul raiseth up his Commission as far as the Grant and Consent of God the Father And the Holy Ghost sendeth Acts 20.28 Take heed therefore unto your selves and to all the Flock over which the Holy Ghost hath made you Overseers So Acts 13.2 As they ministred to the Lord and fasted the Holy Ghost said Separate me Paul and Barnabas for the Work whereunto I have called them In short then we are sent by the Decree and Will of the Father qualified by
delighteth in us It is his Image makes us amiable and therefore we should make it our great desire and care to be as Holy as may be 3. Much of our Everlasting Blessedness lieth in it Ephes. 5.27 That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be Holy and without Blemish 4. It is a great part of our Salvation by Christ. Mat. 1.21 Thou shalt call his Name Jesus for he shall save his People from their Sins Acts 3.26 Vnto you first God having raised up his Son Jesus sent him to bless you in turning away every one of you from his Iniquities 5. It is a means to the rest Communion with God and Christ here 1 John 1.6 7. If we say that we have fellowship with him and walk in darkness we lie and do not the Truth But if we walk in the Light as he is in the Light we have fellowship one with another And everlasting Fruition of God hereafter Acts 26.18 That they may receive forgiveness of Sins and an inheritance among them which are sanctified by Faith that is in me Heb. 12.14 Without Holiness no Man shall see God 7. It sheweth us who are partakers of the Benefits and Fruits of Christ's Death Heb. 2.11 For both he that sanctifieth and they that are sanctified are all of one â—â—erefore he is not ashamed to call them Brethren Heb. 10.14 For by one Offering he hath perfected for ever them that are sanctified perfected but by degrees The Elect themselves whilst they are unconverted and remain in their Sins have not the actual Benefit of Christ's Redemption our dying Lord had an actual Intention in due time to sanctify and accordingly doth regenerate justify sanctify all those who shall have benefit by his Death But who are the Sanctified It is to be considered Positively and Relatively Positively It is to be renewed to God's Image Titus 3.5 He saved us by the washing of Regeneration and renewing of the Holy Ghost 2 Pet. 1.4 That by these we might be made partakers of the Divine Nature This is the great Work of the Sanctifying Spirit to make us like God and to work in us those Graces whereby we may be qualified and enclined to live to him Relatively to be sanctified is to be separated from a common to an holy Relation and Use. This is seen in three things Inclination Dedication and Use. 1. Inclination towards God This is the immediate Fruit of Grace called Conversion or turning to God the New Nature tendeth and bendeth to him 2. Dedication 2 Cor. 8.5 They first gave their own selves to the Lord and unto us by the Will of God Rom. 6.13 Yield your selves unto God as those that are alive from the Dead and your Members as Instruments of Righteousness unto God This is in entring into Covenant with God 3. Use is nothing but the exercise of this Disposition and Inclination called Living to God or performance of this Dedication 1 Cor. 6.19 20. What know ye not that your Body is the Temple of the Holy Ghost which is in you which ye have of God and ye are not your own But ye are bought with a price therefore glorify God in your Bodies and Souls which are the Lords Zech. 14.20 In that day shall there be upon the Bells of the Horses HOLINESS TO THE LORD By the latter there is a difference between us and others 1 John 5.19 And we know that we are of God and the whole World lieth in Wickedness And between us and our selves 1 Cor. 6.11 Such were some of you but ye are washed but ye are justified but ye are sanctified in the Name of our Lord Jesus and by the Spirit of our God This must be more explicite every day Vse 2. Direction in the Lord's Supper Here we come to remember Christ's Sacrifice and to interest our selves in the Fruits of it 1. To remember Christ's Sacrifice As the Elements are set apart for an Holy Use so was Christ sanctified All Sacraments represent Christ dead Baptism We are baptized into his Death Rom. 6.3 In the Lord's Supper We shew forth his Death till he come 1 Cor. 11.26 his Body was broken his Blood shed Christ would institute a Representation of his Humiliation rather than of his Glory to represent his Love to us it was for our sakes rather than his own Honour to represent what concerned us 2. To interest our selves in the Fruits of it Look after the Fruits of it 1. Bewailing your Unholiness both in Heart and Life that you were so long trained up in the Knowledg of Christ's Truth and did so little love God and live to him that God hath opened a Fountain for Sin and for Uncleanness and you are no more cleansed to this very day and have gotten so little of the sanctifying Spirit as if you were Strangers in Israel 2. Hunger and thirst for this Grace his renewing as well as reconciling Grace Mat. 5.6 Blessed are those that hunger and thirst after Righteousness for they shall be filled Desire it earnestly 3. Lift up your Hearts with Confidence and Hope when the Sacrifice of Christ is represented to you because God hath accepted this Sacrifice and is well-pleased with it Isa. 53.4 5. Surely he hath born our Griefs and carried our Sorrows yet we did esteem him stricken smitten of God and afflicted For he was wounded for our Transgressions he was bruised for our Iniquities the Chastisement of our Peace was upon him and with his Stripes are we healed We have no Reason to despair of the Cure that Holy Spirit who sanctified our Head who had no Sin by preventing Sin in his Conception and anointed him to his Office is able to inlighten convert sanctify us also 4. Praise him for so much Grace as you have received that he hath inclined your Hearts to his Blessed Self 1 Pet. 1.3 Blessed be the God and Father of our Lord Jesus Christ which according to his abundant Mercy hath begotten us again unto a lively Hope by the Resurrection of Jesus Christ from the dead at least that he made you serious 5 Dedicate your selves to God to walk before him in all new Obedience Rom. 12.1 I beseech you therefore Brethren by the Mercies of God that ye present your Bodies a living Sacrifice holy acceptable to God which is your reasonable Service SERMON XXXIV JOHN XVII 20 Neither pray I for these alone but for them also which shall believe on me through their Word HERE Christ inlargeth the Object of his Prayers which is propounded First Negatively Secondly Positively First Negatively by which the Restraint is taken off Which sheweth 1. Christ's Love He had a care of us before we were yet in being and able to apply these Comforts to our selves We were provided for before we were born there is a stock of Prayers laid up in Heaven Christ as God foresaw that the Gospel would prevail notwithstanding the World's hatred
and that many would yield up themselves to the Obedience of the Faith therefore to shew that they have a room in his Heart they have a Name in his Testament As Parents provided for their Childrens Children yet unborn so doth Christ remember future Believers as well as those of the present Age and pleadeth their Cause with God as if they were standing by and actually hearing his Prayers for them It was Esau's complaint Hast thou but one Blessing O my Father when he came too late and Jaaob had already carried away the Blessing We were not born too late and out of due time to receive the Blessing of Christ's Prayers Hath he no regard to us are his Thoughts wholly taken up with the Believers of the first and Golden Age of the Church Certainly No. I pray not for these only but for them also which shall believe on me through their Word We that now live hundreds of Years after they are dead and gone have an Interest in them Increase and multiply was spoken to the first of the Kind of all the Beasts and to the end of the World all Creatures do produce and bring forth after their Kind by virtue of this Blessing Christ doth not only speak of the first of the Kind but that we might be sure to be comprized he telleth us so in express words Certainly much of our Comfort would be lost if we were not comprehended in Christ's Prayers for his Prayers show the Extent of his Purchase 2. The Honour that is put upon private Believers their Names are in Christ's Testament they are bound up in the same Bundle of Life with the Apostles Here is a Question Whether this Passage relateth to the foregoing Requests or else to these that follow What part of the Prayer hath this Passage respect to Answer I suppose to the whole it looketh upward and downward The middle part of the Chapter doth chiefly concern the Apostles and Disciples of that Age some Things are proper to them yet there are many Things in common that concern us and them too He had lately said I sanctify my self for their sakes he would not have that restrained In the latter part of the Chapter all Believers are more especially concerned yet some Passages are intermingled that do also concern the Apostles Vers. 22. The Glory which thou hast given me I have given them Vers. 25. They have known that thou hast sent me Vers. 26. I have declared my Name to them and will declare it Thus you see we are partly concerned in all the Prayer it is a great favour that he would make mention of us to God As David when about to die did not only pray for Solomon his Successor but for all the People so doth Christ not only pray for the College of the Apostles to whom the Government of the Church was committed upon his departure but for all Believers to the end of the World He prayeth for the Apostles as intrusted with a great Work and liable to great danger and hatred but yet he doth not neglect the Church Secondly Positively The Persons for whom he prays They are described by their Faith and their Faith is described by the Object of it that believe in me and by the Ground and Warrant of it through their Word And so the Points will be two 1. That Believers and they only are interested in Christ's Prayers 2. That in the sense and reckoning of the Gospel they are Believers that are wrought upon to believe in Christ through the Word Doct. 1. That Believers and they only are interested in Christ's Prayers Tho Christ doth inlarge the Object of his Prayers yet he still keepeth within the Pale of the Elect. He saith V. 9. I pray not for the World and now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them that shall believe in me He doth not pray for all whether they believe or no but only for those that shall believe Now this Christ doth partly because his Prayers and his Merit are of equal extent I sanctify my self for their sakes and then I pray not for these only but for them that shall believe in me through their Word Rom. 8.33 34. Who shall lay any thing to the charge of God's Elect It is God that justifieth Who is he that condemneth it is Christ that died yea rather that is risen again who is even at the right Hand of God who also maketh Intercession for us 1 John 2.1 2. If any Man sin we have an Advocate with the Father Jesus Christ the Righteous and he is the Propitiation for our Sins His Prayers on Earth do but explain the Virtue and Extent of his Sacrifice he sueth out what he purchased and his Intercession in Heaven is but a Representation of his Merit both are Acts of the same Office Partly because it is not for the Honour of Christ that his Prayers should fall to the ground John 11.42 I know that thou hearest me always Shall the Son of God's Love plead in vain and urge his Merit and not succeed then farewel the sureness and firmness of our Comfort Now Christ's Prayers would fall to the Ground if he should pray for them that shall never believe Vse 1. It is much for the Comfort of them who do already believe You may be sure you are one of those for whom Christ prayeth whether Jew or Gentile Bond or Free. Particulars are under their general How do we prove John or Thomas to be Children of Wrath by Nature all were so So Christ prayeth for all those that shall believe as much as if he had brought them forth and set them before God by Head and Poll. And if Christ prayed for thee why is not thy Joy full Why did he speak these things in the World It is a Copy of his Intercession Christ would shew a little before his departure what he doth for us in Heaven he sueth out his Purchase and pleadeth our Right in Court It is a sign we have a Room in his Heart because we have a Name in his Prayers And what Blessings doth he seek for Union with himself Communion with him in Grace here in Glory hereafter It is a Comfort against all Temptations Doubts Dangers you are commended to the Father's Care Vse 2. It is an engagement to others to believe If he had commanded some great Thing ought we not to have done it This Comfort cannot be made out to you till you have actual Faith however it is with you in the Purpose of God yet you cannot apply this Comfort till you believe If a Man should make his Will wherein Rich Legacies should be left to all that can prove a Claim by being thus and thus Qualified would not every one put in for a Share Believe believe this is the Condition Vse 3. It sheweth the Excellency of Faith Those that have an Interest in Christ's Prayers are not described by their Love their Obedience or any other Grace tho these are necessary
Life no Man cometh to the Father but by me None can come to the Son but by the Father John 6.44 No man can come to me except the Father which hath sent me draw him And none can come to both but by the Spirit Unity is his Personal Operation Eph. 4.3 Endeavouring to keep the Vnity of the Spirit in the Bond of Peace The Father hath an hand in it Christ hath an hand the Spirit hath an hand Well then let us bless God that we have such a compleat Object for our Faith as Father Son and Spirit The Father bestoweth Christ on us and us on Christ as Marriages are made in Heaven The meritorious Cause of this Union is Christ the Mediator by his Obedience Satisfaction and Merit otherwise the Father would not look upon us and the Spirit is sent from the Father and the Son to bring us to the Father by the Son The Spirit worketh this Union continueth it and manifests it All the Graces of God are conveyed to us by the Spirit the Spirit teacheth comforteth sealeth sanctifieth all is by the Holy Ghost And so are all our Acts of Communion we pray by the Spirit if we love God obey God believe in God it is by the Spirit that worketh Faith Love and Obedience We can want nothing that have Father Son and Spirit whether we think of the Father in Heaven the Son on the Cross or feel the Spirit in our Hearts Election is of the Father Merit by the Son actual Grace from the Holy Ghost 1 Pet. 1.2 Elect according to the Foreknowledg of God the Father through Sanctification of the Spirit unto Obedience and Sprinkling of the Blood of Jesus Christ. Our Salvation standeth on a sure Bottom the Beginning is from God the Father the Dispensation through the Son the Application by the Spirit It is free in the Father sure in the Son ours in the Spirit We cannot be thankful enough for this Priviledg Fourthly The End and Issue That the World may believe that thou hast sent me By the World is not meant the unconverted Elect for Christ had comprehended all the Elect in these Words Neither pray I for these alone but for them also which shall believe in me through their Word Verse 20. The Matter of his Prayer is that they may be one c. and the Reason that the World may believe that thou hast sent me So that by the World is meant the reprobate lost World who shall continue in final Obstinacy By believing is meant not true saving Faith but common Conviction that they may be gained to some kind of Faith a temporary Faith or some general Profession of Religion as John 2.23 24. Many believed in his Name when they saw the Miracles which he did But Jesus would not commit himself unto them because he knew all Men. And John 12.42 43. Nevertheless among the chief Rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the Synagogue For they loved the Praise of Men more than the Praise of God There Believing is taken for being convinced of the Truth of his Religion which he had established though they had no mind to profess it or if so yet they did not come under the full power of it But how is this the Fruit of the Mystical Union The Fruits of the Mystical Union are four to this purpose 1. Holiness Whosoever is in Christ is a new Creature 2 Cor. 5.17 Sanctification is a Fruit of Union 1 Cor. 1.30 For of him are ye in Christ Jesus who of God is made unto us Wisdom Righteousness Sanctification and Redemption And it is a means to convince the World Mark 5.16 Let your Light so shine before Men that they seeing your good Works may glorify your Father which is in Heaven 1 Pet. 2.12 Having your Conversation honest amongst the Gentiles that whereas they speak evil of you as of evil-doers they may by your good Works which they shall behold glorify God in the Day of Visitation 1 Pet. 3.1 Likewise ye Wives be in Subjection to your own Husbands that if any obey not the Word they also may without the Word be won by the Conversation of he Wives 2. Unity 1 Cor. 12.13 For by one Spirit we are all baptized into one Body To endear us to himself and to one another as Fellow-members Christ would draw us into one Body John 13.35 By this shall all Men know that ye are my Disciples if ye have Love one to another Aspice ut se mutuò diligunt Christiani Oh the mighty Charity that was among the Primitive Christians Acts 4.32 And the Multitude of them that believed were of one Heart and of one Soul Divisions in the Church breed Atheism in the World 3. Constancy in the Profession of the Truth Jude 1. To them that are sanctified by God the Father and preserved in Jesus Christ and called We are preserved in Christ as Wine in the Hogs-head being in the Cabinet where God's Jewels are kept Now this is taking with the World 4. Special Care of God's Providence God keepeth them as the Apple of his Eye Dan. 2.47 Of a truth it is that your God is a God of Gods and a Lord of Kings and a Revealer of Secrets seeing he could reveal unto you this Secret 1 Cor. 14.25 And thus are the Secrets of his Heart made manifest and so falling down on his Face he will worship God and report that God is in you of a truth Dan. 3.28 Blessed be the God of Shadrach Meshech and Abednego who hath sent his Angel and delivered his Servants that trusted in him and hath changed the King's Word and yielded their Bodies that they might not serve nor worship any God except their own God Dan. 6.27 He delivereth and rescueth and he worketh Signs and Wonders in Heaven and in Earth who hath delivered Daniel from the Power of the Lions Joshua 2.11 And as soon as we had heard these things our Hearts did melt neither did there remain any more Courage in any Man because of you for the Lord your God is God in Heaven above and in Earth beneath Acts 5.12 13 14. And by the Hands of the Apostles were many Signs and Wonders wrought among the People and they were all with one accord in Solomon 's Porch and of the rest durst no Man join himself to them but the People magnified them And Believers were the more added to the Lord Multitudes both of Men and Women Doctr. That the general Conviction which the lost World hath of the Truth of Christianity is a very great Blessing to the Church Christ here prays for it let them be one and why that the lost World who are left out of his Prayer may believe that thou hast sent me that they might not count Christ to be an Impostor nor the Doctrine of the Gospel a Fable And what Christ prayed for he had promised before for as good
before Hill or Mountain were brought forth Prov. 8.30 31. Then was I with him as one brought up with him and I was daily his delight rejoicing alway before him Rejoicing in the habitable part of his Earth c. As two that are brâ—d up together take delight in one another 2. As Mediator he loveth the Humane Nature of Christ freely the first Object of Election was the Flesh of Christ assumed into the Divine Person Col. 1.19 I pleased the Father that in him should all Fulness dwell it deserved not to be united to the Divine Person When it was united the Dignity and Holiness of his Person deserved Love There was the Fulness of the Godhead in him bodily the Spirit without measure all that is lovely And then besides the Excellency of his Person there was the Merit of his Obedience he deserved to be loved by the Father for doing his Work John 10.17 Therefore doth my Father love me because I lay down my Life that I might take it again that was a new ground of Love Christ's Love to us was a fâ—rther cause of God's Love to him Thus you see how God loveth Christ. Vse 1. It giveth us confidence in both Parts of Christ's Priestly Office his Oblation and Intercession His Oblation Mat. 3.17 This is my beloved Son in whom I am well-pleased God hath proclaimed it from Heaven that he is well-pleased with Christ's standing in our room tho so highly offended with us and with him for our sake Eph. 1.6 To the praise of the Glory of his Grace wherein he hath made us accepted in the Beloved All that come under his Shadow will be accepted with God He is beloved and will be accepted in all that he doth his being beloved answereth our being unworthy of Love surely he will love us for his sake who hath purchased Love for us His Intercession if the Father loveth Christ we may be confident of those Petitions we put up in his Name John 16.23 Whatsoever ye shall ask the Father in my Name he will give it you Our Advocate is beloved of God When we pray in the Name of Christ according to the Will of God our Prayer is in effect Christ's Prayer If you send a Child or a Servant to a Friend for any Thing in your Name the Request is yours and he that denieth the Child or Servant denieth you When we come in a sense of our own Unworthiness on the score and account of being Christ's Disciples and with an high estimation of Christ's Worth and Credit with the Father and that he will own us that Prayer will get a good Answer Vse 2. It is a Pledg of the Father's Love to us and if God gave Christ that was so dear to him what can he with-hold Rom. 8.32 He that spared not his own Son but gave him up to the Death for us all how will he not with him also freely give us all things He spared him not the Son of his Love was forsaken and under Wrath and will he then stick at any thing God's Love is like himself infinite it is not to be measured by the affection of a Carnal Parent Yet he gave up Christ Love goeth to the utmost had he a greater Gift he would have given it How could he shew us Love more than in giving such a Gift as Christ John 16.22 The Father himself loveth you because ye have loved me and have believed that I came forth from God God hath a respect for those that believe in Christ and receive him as the Son of God Vse 3. It is an Engagement to us to love the Lord Jesus 1 Cor. 16.22 If any Man love not the Lord Jesus Christ let him be Anathema Maranatha Shall we undervalue Christ who is so dear and precious with God Let us love him as God loved him 1. God loved him so as to put all Things into his Hands John 3.35 The Father loveth the Son and hath put all things into his Hand Let us own him in his Person and Office and trust him with our Souls He is intrusted with a Charge concerning the Elect in whose Hands are your Souls 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed to him against that day 2. God hath loved him so as to make him the great Mediator to end all Differences between God and Man God hath owned him from Heaven Mat. 3.17 This is my beloved Son in whom I am well-pleased Do you love him so as to make use of him in your Communion with God Heb. 7.25 Wherefore he is able to save to the uttermost all that come unto God through him seeing he ever liveth to make intercession for us That is the sum of all Religion 3. God loveth him so as to glorify him in the Eyes of the World John 5.22 23. The Father judgeth no Man but hath committed all Judgment to the Son that all Men should honour the Son even as they honour the Father He that honoureth not the Son honoureth not the Father that hath sent him Do you honour him Phil. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To me to live is Christ should be every Christian's Motto This is Love and not an empty Profession Christ will take notice of it and report it in Heaven it is an endearing Argument when the Father's Ends are complied with John 17.10 And all thine are mine and mine are thine and I am glorified in them SERMON XL. JOHN XVII 23 I in them and thou in me that they may be made perfect in one and that the World may know that thou hast sent me and hast loved them as thou hast loved me I Come now to the Second Observation That God loveth the Saints as he loved Christ. The Expression is stupendous therefore divers Interpreters have sought to mitigate it and to bring it down to a commodous Interpretation First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As is a Note of Causality as well as Similitude He loveth us because he loved Christ. Therefore it is said Ephes. 1.6 He hath made us accepted in the Beloved The Elect are made lovely and fit to be accepted by God only by Jesus Christ accepted both in our State and Actions as we are reconciled to him and all that we do is taken in good part for Christ's sake who was sent and intrusted by the Father to procure this favour for us and did all which was necessary to obtain in The Ground of all that Love God beareth to us is for Christ's sake There is indeed an Antecedent Love shewed in giving us to Christ and Christ to us John 3.16 For God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting Life The first Cause of Christ's Love to us was Obedience to the Father the Son loved us because the Father required it Tho afterwards God loved us because Christ merited it
his own Glory Page ib. What Glory Christ retained in his Humiliation Page 60 What Glory he wanted Page ib. Our Glory for substance the same that Christ's is Page 325 This is matter of Comfort to Believers and an Encouragement to Holiness Page 325 Glorify God what it is to glorify God Page 49 What it is to sanctify justify and glorify God Page 113 How are we to glorify God Page 12 49 52 How Christ glorified God Page 46 How God was glorified in Christ. Page ib. Why it should be our care to glorify God Page 55 Why we should glorify the Name of God Page 52 Glorify Christ what it is to glorify Christ. Page 115 How Christ was glorified by his Disciples Page 112 Objections against glorifying Christ answered Page 118 Consolations to them that glorify Christ. Page 118 To glorify Christ an Evidence of our Interest in Father Son and Spirit Page 112 The great Condition of the Covenant of Grace Page 113 Gratifies the Aim of God Page 114 Pledg of our Interest in his Intercession Page ibid. Glorification of Christ a Pledg of ours Page 14 63 A Pledg of his Satisfaction Page 14 A Ground of Hope to the Creature Page ib. It fits him to do his People good Page 63 God that there is a God proved Page 33 That God is but one Page 36 One God in 3 Persons the only true God Page 39 Gospel a great Blessing Page 32 The excellency of the Doctrine of the Gospel Page 67 The Motion of the Gospel is directed by the Providence of God Page 279 What of God it discovers to us Page 380 Grace seeming Grace may be lost Page 144 149 Initial or preparative Grace may fail Page 144 True Grace may suffer shrew'd decay Page ibid. The Grace that makes for our well-being in Christ may be taken away Page ibid. If left to our selves would be soon lost Page ibid. We are not to rest satisfied in any degrees of Grace Page 230 No Grace where there is not a sound Apprehension of Truth Page 237 The freeness of Grace in giving us Glory Page 349 Grief at worldly Losses a sign of a worldly Heart Page 208 H. HAppiness Man is at a loss for Happiness after the Fall Page 333 Our Happiness in God compleated by degrees Page 334 Hatred of any Man to be watched against Page 203 Hatred of Godliness the evil of the Sin Page 202 Those that profess Religion may hate one another for their Strictness in Religion Page 202 Hatred of Sin the property of the People of God Page 141 Hatred of the World to be expected by Christians Page 192 Instances of this in Scripture Page 197 Reasons of it Page 193 196 200 This Hatred palliated over with Pretences Page 198 199. That it ariseth from an Antipathy to Godliness proved Page 198 People of God most hated by the worst of Men. Page 198 The best of Men most hated of the World notwithstanding many Excellencies to allay their Malice Page 199 How the People of God should carry themselves under it Page 203 Christians not to be troubled at it Page 196 203 Not to be allayed by carnal meant Page 196 Head of the Church why Christ is Head of the Church as God-Man Page 301 How we should respect Christ as Head of the Church Page 309 Hearing we must take heed that we hear how we hear who we hear Page 239 The necessity of Hearing Page 298 Heart Frame of the Heart how it may be known Page 207 Heaven the Happiness of our being with Christ in Heaven Page 353 Heavenly-mindedness exhorted to Page 126 Heaviness vid. Sadness of Spirit Histories of the Word shew it to be from God Page 261 Holiness the signification of the word Page 137 Difference between the Holiness of God and of the Creature Page 137 In the Creature finite and derivative Page 138 The preciousness of it Page 292 Holiness to be prized Page 140 Deriding Holiness a great Sin Page 140 Holiness a good preparative to the Ministry and why Page 230 No coming to God in Prayer but in an holy State Page 140 What this holy State is Page 141 Holiness of God the various Significations of it Page 136 What it is Page 137 The Properties of it Page 137 Essential to God Page 137 His Glory Page 139 Sight of God's Holiness makes us prize Christ. Page 139 How we should draw nigh to God as an holy God vid. Sanctification Page 140 Holy Father when we pray to God we must look on him as a Holy Father Page 137 Reasons of it Page 138 139 Why Christ useth this Title in Prayer to God Page 136 Hope of Heaven the Certainty of it Page 350 The grounds of it Page 363 370 It raiseth a Believer above the World Page 205 It maintains Ioy. Page 189 Human Nature of Christ the Innocency of it Page 281 Reasons why Châ—ist's humane Nature must be innocent Page 288 Hypocrisy one of Judas's Sins Page 175 To be avoided Page 178 I. IDleness the Mischief of it Page 53 Jesus what the Word signifies vid. Saviour Page 42 How we should own Christ as Jesuâ— Page 43 Ignorance the danger of it Page 376 The sad Condition of ignorant People Page 90 Incarnation Christ was incarnate to promote Vnity among Christians Page 161 Intercession of Christ the Nature of it Page 103 Christ is the Intercessor Page 101 The advantage of Christ's being the Intercessor Page 101 The Advantage Priviledg and Fruits of Christ's Intercession Page 14 103 How we may know what Christ is interceeding for in Heaven Page 183 Interest of Christ in Believers Page 134 Interest of God in Believers Page 71 107 Evidences of God's Interest in us Page 109 Ground of Comfort Page 111 God's Interest in his People moveth him to Mercy Page 108 To be urged by Saints in Prayer Page 108 Christ pleads it as an Argument in Prayer Page 71 Interest of Believers in God and Christ. Page 159 Joy the great use of it in the spiritual Life Page 184 The Causes of Spiritual Joy Page 189 How it is maintained vid. Rejoycing Page 189 Some Observations concerning Spiritual Joy Page 185 It ariseth more from Hope than Possession Page 185 It is felt more in Adversity than Prosperity and why Page 185 The feeling of this Joy an uncertain thing Page 186 It mars the taste of carnal Pleasures Page 185 Joy of Believers why called Christ's Joy Page 182 Christ took care to leave his People joyful when he left the World Page 183 What a kind of Joy this was Page 183 His Heart was much set upon it Page 184 Reasons of it Page 184 Joyful Spirit an Honour to Religion Page 185 A Delight to God Page 185 K. KEeping the Word what it signifies Page 80 81 That it is the duty of God's People Page 81 Kept Believers kept in a State of Grace vid. Preservation What it is to be under Christ's keeping Page 171 Keeping of Christ extends to Body and Soul Page 169 172 Various
ways of God's keeping his People Page 172 217 The necessity of God's keeping Page 217 Why God alone must keep us Page 218 Keeping of God should teach us Dependance and Confidence Page 218 Knowledg there is an unsatiable desire in Man after Knowledg Page 239 The beginning increase and progress of Eternal Life lies in Knowledg Page 25 Form of Knowledg what it is Page 91 The difference between the Knowledg of carnal Men and of Believers Page 91 The necessity of Knowledg Page 378 The excellency of it Page 378 That we are to grow in Knowledg Page 382 Directions to get Knowledg Page 27 Directions for our increase and progress in it Page 29 In using means to get Knowledg we must look up to Christ. Page 377 How Christ gives us Knowledg Page 377 How we should seek to Christ for Knowledg Page 378 Knowledg of God what it implys Page 31 Only way to Blessedness Page 370 No Knowledg of God without Christ. Page 30 371 No Knowledg sufficient for eternal Life but the Knowledg of God Page 30 This is sufficient Page 30 The Reprobate World have no true Knowledg of God Page 375 No believing or enjoying God but by Knowledg Page 371 Knowledg of Christ what it is Page 31 General Knowledg of Christ not sufficient Page 31 Knowledg of Christ Christ knows all the Elect. Page 79 And their Conditions and Necessities Page 79 Christ's Knowledg the patern and cause of ours Page 377 Kingdom Mediatory of Christ the extent of it Page 17 The Properties of it Page 73 156 Vniversal Page 73 156 Eternal Page 73 157 The manner of Administration of Christ's Kingdom Page 74 Believers are the Subjects of it Page 156 Kingly Office of Christ was little exercised in the World Page 268 L. LIbertines when in Power grow cruel Page 195 Life a Christians Life what it is Page 115 Life eternal Christ's Gift Page 19 Lies in Knowledg Page 25 The Estate of Heaven expressed by Life Eternal Page 19 Begun here and carried on by degrees Page 20 Lifting up the Eyes to Heaven in Prayer what it signifies Page 13 Heart to be lift up in Prayer Page 3 Light God's way of working in converting Souls is by Light Page 231 It must be a true and not a false Light Page 232 Light Divine the necessity of it to understand the things of God Page 69 70 Light of Nature not a sufficient Rule to fallen Man Page 239 Likeness to Christ what it is vid. Resemblance Conformity Why Christ is so earnest to make us like himself Page 324 Those are Christ's that are like him Page 324 What we should do to be like Christ. Page 324 Love of Christ to Believers Page 134 The excellency of it Page 106 Evidenced in his coming from the Father for our sakes Page 98 Love of God in giving Christ. Page 75 98 God loves his People in Afflictions Page 341 The Love of God is the ground of all other Favours and Blessings Page 382 Yet not to be measured by temporal things Page 265 385 But by spiritual Blessings Page 344 God's Love towards us and in us Page 345 383 God's Love in us in effect and in sense and feeling Page 384 We are to labour after the sense of it Page 345 The benefit of the sense of God's Love Page 345 Means to get it and increase it Page 345 Comfort to them that have the Effects but not the Sense of it Page 346 What may evidence God's Love to thee when thou wantest the sense of it Page 346 How to discern our Interest in God's Love Page 365 How we may know whether God's Love be in us Page 385 Love of God to Christ the grounds of it Page 340 The Properties of it Page 341 362 363 364 The Fruits and Effects of it Page 342 363 God loved Christ as the Son of God and as Mediator Page 337 362 In God's loving Christ he loved us Page 363 How we should love Christ as God loved him Page 338 Wherein God's Love to Christ and to Saints differ Page 340 Love of God to the Saints God loves the Saints as he loved Christ. Page 339 340 c. The grounds of it Page 340 The Properties of it Page 340 364 The Fruits and Effects of it Page 342 God would would have the World convinced of his Love to his People vid. Conviction Page 347 Love to God a shame to defer it Page 364 Love to Brethren how it is a new Commandment Page 162 Love of the World natural to us Page 222 The heinousness and danger of the Sin Page 223 Lust within gives advantage to Temptations without us Page 129 216 M. MAgistrates whether under Christ as Mediator Aff. Page l7 To own the Mediator Page 18 Magistrates Duty towards Ministers Page 274 Manifestation how Christ manifested God's Name to his People Page 66 Masters of Families to pray for their Families Page 105 Mediator the Office of a Mediator wherein it consists Page 2 Why God appointed a Mediator Page 77 Designation of Christ to this Office Page 265 The fitness of Christ for it Page 265 Why he must be God Page 40 265 Why he must be Man Page 266 What Christ received from God as Mediator Page 82 How we should make use of Christ as a Mediator Page 329 Meditation feeds Ioy. Page 190 Members Believers Members of Christ's Body Page 75 158 Memory of former Mercies an Encouragement to ask anew Page 15 The weakness of Memory in spiritual things Page 221 Men why Christ will teach us by Men vid. Ministers Page 65 Merit to be disclaimed Page 364 Ministers to be called with the necessity of a Call Page 41 274 To be elected by the People Page 273 Ordained by the Elders Page 273 Confirmed by the Magistrates Page 273 How to make out their Calling to the People Page 276 Holiness a good preparative to the Ministry and why Page 230 Ministers have more especial need of Holiness Page 263 Their Duty in their Conversation in their Ministry Page 281 Their Dignity Page 278 280 To be faithful in their Charge Page 171 181 To pray for their People Page 104 They need the Prayers of their People Page 105 Success to be desired of Ministers Page 277 People to own their Ministers Page 277 Ministers to be respected both their Message Calling and Persons Page 282 283 Hated of the World and why Page 193 The Madness of the World in opposing them Page 282 Opposition against them whence it proceeds Page 282 Those that wrong and affront them reproved Page 284 Affronts to Ministers redound to Christ. Page 283 Mission of Ministers vid. Mission Ministry an Office and a standing Office Page 275 The Mercy of God in the Institution of the Ministry Page 65 282 Those that invade the Office of the Ministry reproved Page 276 Miracles of Christ generally Actions of Relief Page 249 Sufficient Argument to prove the divine Authority of the Scriptures Page 249 Not necessary now to confirm the Scriptures
and why Page 249 How shall we know that Miracles were truely wrought Page 249 Not wrought at Man's will Page 249 Misery of Man by Nature Page 376 Mission of Christ vid. Sent. Mission of Ministers who are sent Page 279 By whom Page 279 To whom Page 279 For what end Page 280 Multitude no excuse to Wickedness Page 373 N. NAme of God what it signifies Page 67 143 379 None can discover the Name of God but Christ. Page 381 How Christ manifested God's Name to his People Page 66 God's Name made known to the Church by degrees Page 258 380 Why Christ would reveal God's Name to his People by degrees Page 381 It is the great Priviledg of the Gospel to know God by his right Name Page 380 New Birth takes Believers off from the World Page 250 O. OBedience establisheth our Ioy. Page 189 Whether Christ as Man was bound to Obedience to the Law of God his Maker Page 287 Positive Obedience vid. Positive Occasions of Sin to be avoided Page 216 Offices of Christ exercised in another manner in Heaven than here Page 15 The Sublimiâ—y of Christ's Office Page 102 Omissions whether we are more hardned by Sins of Omission or Commission Page 228 Oneness our Happiness lies in being one with God through Christ. Page 333 Opinions novel condemned Page 165 Opposition We had need be tender in opposing the godly Page 202 Ordination of Ministers the Elders Right Page 274 Whether Ordination by the Popish Clergy valid Page 278 Owning Christ it is praise worthy to own Christ when the World disowns him Page 372 This is a sign of God's Love to us Page 372 And of our Sincerity Page 373 P. PEnmen of Scriptures their Fidelity Page 258 People their right to chuse their Ministers Page 273 Advice to them with respect to their Ministers Page 277 283 Perdition Son of Perdition a Name given to Judas and to Antichrist Page 174 Carnal Practices will end in Perdition Page 175 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it is Page 300 306 Persecution to be expected by God's People in this World Page 130 132 Wicked Men restrained from Persecution by conviction of Sin on their Hearts Page 316 Perseverance of Saints built on John 17.11 Page 143 The Point stated Page 144 The Grounds of it 1. The Father's Love and Power 2. The Son's Merit and Intercession 3. The Spirit 's Influence Page 146 Not a discontinued but constant Perseverance Page 145 This Doctrine not shaken by the Defections of Hypocrites Page 173 Doth not exclude Prayer Page 145 Still Believers are to be wary Page 145 And means of Grace not to be neglected Page 145 Exhortation to Perseverance Page 147 Should excite to Thankfulness Page 148 Yields Comfort to the People of God Page 149 When this Doctrine more especially yields Comfort to them Page 150 Person in the Trinity what it is Page 38 Person of Christ the Dignity of it Page 101 The dearness of it to the Father Page 102 Places in all Places there are Temptations Page 215 Pleasure of God's ways Page 186 Carnal Pleasure to be despised Page 186 Plots against the Church destroy the Authors of them Page 179 Reasons of it Page 179 Positive Obedience we must not only depart from Evil but do good Page 228 Reasons of it Page 229 Whether the Trial of a Christian lies in departing from Evil or doing Good Page 228 Poverty of Christ upon the Earth Page 205 Power of Christ over all Flesh what it is Page 16 Exercised for the Churches good Page 18 Power of the Word Page 251 How an Argument of the Truth of it to them that never felt it Page 252 Powers of the World usually set against Christ. Page 130 Practices carnal will end in Perdition Page 175 Praising and blessing God how they differ Page 49 139 Prayer must follow Preaching Page 2 The use of Words in Prayer Page 5 The only Guide in Suffering Page 8 Providence doth not hinder Prayer Page 11 An Encouragement in Prayer to back Requests with Promises Page 16 We are to pray for one another Page 104 Whether we may pray for wicked Men. Page 106 Vnto a Prayers of great force Page 162 When we pray to God we must look on him as an Holy Father vid. Holy Father No coming to God in Prayer but in an holy State Page 140 Prayer helps our Ioy. Page 190 Prayer of Christ why he prayed Page 4 Why he prayed aloud Page 5 The Object of it Page 94 294 295 Not the Apostles only Page 99 Why Christ prayed for them that should believe hereafter Page 294 Why Christ prayed for the Elect. Page 107 Why Christ prayed not for the reprobate World Page 101 Prayers of Christ and Merit of Christ of equal extent Page 295 How Christ prayed for his Persecutors Page 100 Prayers of Christ a Fountain of Consolation Page 183 Preaching some Preaching more apt to convert than others Page 84 Precepts of the Word shew it to be from God Page 260 Priestly Office of Christ the Parts of it Oblation and Intercession Page 103 338 The Love of God in Christ gives Confidence in both Parts Page 338 Prepare how Christ prepared Heaven for us by his Ascension Page 123 Presence corporal of Christ why withdrawn 1. To try his People 2. To make way for his spiritual Presence Page 126 127 Why Christ's Spiritual Presence was not vouchsafed till his Corporal Presence was withdrawn Page 127 Presence Spiritual of Christ to be look'd after by Christians and the advantage of it Page 128 Presence with Christ in Heaven a great part of our Happiness there Page 352 353 The Soul goes immediately to Christ's Presence after Death Page 352 And the Body at the Resurrection Page 353 Wherein our longing for it appears Page 356 Why we should long after it Page 357 Preservation means of it Page 172 What of God's Name is engaged in the Preservation of his People in Grace Page 150 None can preserve us but God Page 151 Why we are only preserved by God Page 151 God's Preservation should excite us to Dependance Confidence and Thankfullness Page 152 Preservation of Scriptures wonderful Page 253 Pride of wicked Men impatient of rebukes in the Lives of the godly Page 201 Priviledges outward not to be rested in Page 180 Profession Professors Worldliness of Professors brings Trouble on the Church Page 195 Profession not to be deferred till times are quiet Page 196 Not till the World is agreed Page 373 The excellency of our Profession above others Page 243 Proficiency of the Apostles in Christ's School Page 83 Promises of the Word shew it to be from God Page 260 May be pleaded Page 45 Shall be made good Page 250 Objections answered Page 250 Why temporal Blessings are in the Promise Page 251 What Respect and Reverence is due to the Promises Page 251 Prophecies of the Word shew it to be from God Page 261 Always fulfilled Page 250 Prophetical Office of Christ vid.
more Answ. 1. If all the Premises are true yet the Inference and Conclusion is wrong and false for we are not to measure our Duty by the success but Gods injunction God may do what he pleaseth but we must do what he commandeth Abraham obeyed God not knowing whither he went Heb. 11.8 Peter obeyed Christs word Luke 5.5 We have toiled all the night and caught nothing howbeit at thy command we will let down the net 2. Though the first attempt succeed not yet afterwards sin may be subdued and broken In natural things we do not sit down with one tryal or one endeavour A man that will be rich pierceth himself thorough with many sorrows 1 Tim. 6.10 And after many miscarriages and disappointments men pursue their designs till they compleat them and shall we give over our Conflict with fleshly and woâ—ldly Lusts because we cannot presently subdue them That sheweth our Will is not fixedly bent against them Therefore let no man excuse himself and sit down in despair and say I am not able to master these Temptations or Corruptions this is like those Jer. 18.12 They said There is no hope but we will walk after our own devices and we will every one do the imagination of his evil heart Do not throw up all thy condition is not hopeless 3. Gods Grace is free and his holy leisure must be waited for it was long ere God got us at this pass to be sensible and anxiously solicitous about ouâ— Soul-distempers Grace is not at our beck The Spirit bloweth when and where he lifteth Joh. 3â—7 We must still lye at the Pool for Cure nor pettishly free against the Lord or cast off our Duty because he blesseth not our first Essay 4. Grace is ready as it is free He that begun this work to make us serious and sensible will carry it on to a farther degree if we be not impatient Surely the bruised reed will be not break and smoaking flix will be not quench Mat. 12.20 Bemoan thy self to God as Ephraim Jer. 31.18 I have surely heard Ephraim beâ—oaning himself thuo Thou hast chastised me and I was chastised as a bâ—dlock unaccustomed to the yoke Turn thou me and I shall be turned for thou art the Lord my God He is not woâ—t to forsake the Soul that waiteth on him and referreth all to the power and good pleasure of his Grace Isa. 40.30 31. Even the youths shall saint and be weary and the young men shall utterly fall But they that wait upon the Lord shall renew their strength they shall 〈◊〉 up with wings as eagles they shall run and not be weary and they shall walk and not faint 5. Examine whether you seek the Lord with your whole heart and you have done your endeavour You say you purpose you strive you pray but yet sin increases there is a defect usually in these Purposes in these Strivings in these Prayers 1. Let us examine these Purposes 1. These Purposes are not hearty and real and then no wonder they do not prevail There is a slight wavering purpose and there is a full purpose of heart Acts 11.23 If thy Purposes were more full and strong and thorowly bent against sin they would sooner succeed Is it the fixed Decree and Determination of thy Will When you are firmly resolved your affections will be sincere and stedfast you will pursue this work close not be off and on hot and cold and unstable in all your ways If the habitual bent of your hearts doth appear by the constant drift of your lives then is it a full Purpose 2. This Purpose may be extorted not the effect of thy Judgment and Will as inclined to God but only of thy present fear awakened in thee on some special occasion Many are frightned into a little Religiousness but the humor lasts not long Psal. 78.36 Nevertheless they did flatter him with their mouth and they lied unto him with their tongues for their heart was not right with him neither were they stedfast in his Covenant Ahab in his fears had some relentings so had Pharaoh the Israelites turned to the Lord in their distress but they turned as fast from him afterwards they were resolved not from love but fear so these resolutions are wrested from you by some present terrors which when they cease no wonder that you are where you were before Violent things will never hold long they will hold as long as the Principle of their violence lasteth 3. It may be thou restest in the strength of thine own resolutions now God will be owned as the Author of all Grace 1 Pet. 5.10 11. But the God of all grace who hath called us into his eternal glory by Jesus Christ stablish strengthen settle you To him be glory for ever and ever Amen Still we must have a sense of our own insufficiency and resolve more in the strength and power of God the grace of Jesus Christ you must rely upon both for confirming and performing your resolutions as knowing that without him you can do nothing men â—ll again as often as they think to rise and stand by their own power there is such guile and falshood in our hearts that we cannot trust them The Saints still resolve God assisting Psal. 119.8 I will keep thy statutes O forsake me not utterly and vers 32. I will run the way of thy commandments when thou shalt inlarge my heart 2. As to Striving let us examine that a little if it be so serious so diligent so circumspect as it should be 1. That is no effectual striving when you are disheartened with every difficulty for difficulties do but inflame a resolved Spirit as stirring doth the fire No question but it will be hard to enter in at the strait gate or to walk in the narrow way God hath made the way to Heaven so narrow and strait that we may the more strive to enter in thereat Luke 13.24 Now shall we sit down and complain when we succeed not upon every faint attempt Who then can be saved This is to cry out with the sluggard There is a lion in the way Should a Mariner assoon as the waves arise and strong gusts of wind blow give over all guiding of the Ship No this is against all the Experience and the wont of Mankind 2. This striving and opposing is but slight if not accompanied with that watchfulness and resolution which is necessary Many pretend to strive against sin yet abstain not from all occasions of sin If we play about the Cockatrices hole no wonder we are bitten never think to turn from thy sins if thou dost not turn from the occasion of them if thou hast not strength to avoid the occasion which is less how canst thou avoid the sin which is greater He that resolveth not to be burnt in the fire must not come near the flames Job made a covenant with his eyes that he would not look upon a maid Job 31.1 Enter not into the path
of the wicked and go not in the way of evil men Avoid it pass not by it turn from it and pass away Prov. 4.14 15. Evil company is a snare Our Saviour taught us to pray Lead us not into temptation he doth not say into sin the temptation openeth the gate 3. For Praying we oftner pray from our Memories than from our Consciences or from our Consciences as inlightned rather than hearts renewed by Grace Prayer as it is the fruit of Memory and Invention is but slight and formal words said of course a Body without a Soul as dictated by Conscience it may be retracted by the Will timebam ne me exaudiret Deus Or at best they are but half desires faint wishes like Baalam's wishing which will never do good The soul of the sluggard desireth but hath nothing God never made promise that such wishes should be satisfied SERMON XV. ROM VI. 14 For sin shall not have dominion over you for ye are not under the Law but under Grace USE 1. of Reproof to reprove 1. The security and carelesness of many that never look to the state of their hearts nor regard whether Christ reigneth or Sin reigneth or at least do not take good heed which way things tend to the greatning or increasing of Gods interest or Satans in their Souls Many count an holy jealousie or heedful watchfulness to be but Preciseness and that we make more ado than needeth and make the lives of Christians burdensom when we press them to a constant watchfulness and holy jealousie of themselves no this is no burden but a blessing Prov. 28.14 Blessed is the man that feareth always Sin gaineth upon us for want of taking heed at first They that see no need of this caution are little acquainted with the practice of Godliness or the state of their own hearts have not a due sense and apprehension of the danger of displeasing God or of their own proclivity and proneness to sin therefore live by chance and peradventure and leave themselves to be transported by their own affections to do any thing which Occasions and Temptations invite them unto Were we as sensible of the dangers of the inward as outward man we should surely stand more upon our guard and resist the first motions and tendencies towards a sin certainly we would not give such harbour and indulgence to our Corruptions as usually we do lest we nourish and foster a Viper in our own bosoms which will at length sting us to death Surely it is no wisdom to carry till the dead blow cometh an inclination to evil is best mortified at first and the longer we dally and play with a Temptation the harder will our conflict be But when may we be said to omit our Watchfulness 1. When we grow bolder with sin and the Temptations and Occasions of it and think we have so good a command of our selves and can keep within compass well enough though we cast our selves upon tempting objects and occasions unnecessarily and without a call Surely these men forget themselves and the danger of sin as if they had some special Amulet against it which the People of God had not in former times They know exactly how far they may go in every thing even to the cleaving of an hair and will not lose one jot of their liberty and seem to make a sport of it to shew how far they can go and how near the pit and not fall in They can allow themselves in all kind of liberty for lascivious Songs wanton Plays and yet look to the main chance well enough please themselves with all kind of froth and folly yea sometimes execrable filth yet never any kind of infection cometh near their hearts Alas poor deluded Creatures they that do all that they may will soon do more than they should and those that come as near a sin as possibly they can without falling into it cannot be long safe yea and they are infected already that have so little sense of the strength of sin and their own weakness I confess some are more liable to Temptations than others but yet all need watchfulness for their preservation for sin is not extirpated and rooted out of any And again when I am in my Calling I am under Gods Protection as a Subject is under the Protection of his Prince travelling in due hours on the High-way but none can presume their Knowledge is so found their Faith so strong their Hearts so good to God as to think no hurt will come when they cast themselves voluntarily upon occasions of sin 2. When you make a small maâ—ter of those Corruptions which were once so grievous even intolerable to you Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death You lose tenderness of Conscience remit of your care 3. When you content your selves with the customary use of holy Duties though you find no profit nor increase of Grace by them rather perform them as a task than use them as a means to get and increase Grace Nunquam abs to absque te recedam Lord I will never go from thee without thee Gen. 32.26 I will not let thee go except thou bless me 4. When you neglect your hearts grow strangers to them find little work to do about them Every Christian findeth work enough from day to day to get his heart quickened when it is dead inlarged when it is straitned prepared when it is indisposed to be made serious when it is vain and frothy cured when it is distempered setled when it is troubled and discomposed But sin becometh easie and Conscience becometh patient and quiet under it Surely you are not watchful and mind not your Covenant-vow 2. It reproveth those that hope to have sin subdued and kept from reigning though they never strive against it It is the striving Christian which is here encouraged those that have given up themselves to Christs conduct and to fight in his Warfare Many run of their own accord into sin others make no opposition against it now Christ undertaketh not to keep these The Captain of our Salvation only taketh charge of his own Souldiers to lead them safe to eternal Glory and Happiness others are excepted Grace received from him is of little use to us if we fight not Therefore besides watching there must be resisting This Resistance must be First Earnest and vehement such as cometh from an hatred of sin as sin The Light of Nature will rise up against many sins especially at first as sin is a disorder and inconvenience but this is but partial and soon tireth but the resistance required of Christians is such as ariseth from a constant hatred Rom. 7.15 That which I do I allow not for what I would that do I not but what I hate that do I. When Eve speaketh faintly the Devil reneweth the assult Gen. 3.3 Of the fruit of the tree which is in the midst of the garden God
love to God as the consequent of it it is but the carcase of a good work and so not acceptable to God the life and soul of it is wanting that obediential confidence which should enliven it Certainly there is no bringing forth fruit unto God till married to Christ Rom. 7.4 As children are not legitimate who are born before marriage 't is a bastard off-spring so neither are works acceptable till we be married to Christ. 2. It is also requisite that the person be renewed by the Spirit of Christ for otherwise he cannot have his spirit affections and ways such as to please God Nature can rise no â—igher than it self 't is grace carrieth the soul to God there needeth renewing grace Heb. 12.28 Let us have grace whereby we may serve him acceptably with reverence and godly fear To serve him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an acceptable manner and with that reverence and seriousness as it necessary is a work above our natural faculties till God change them we cannot please him So also actual grace Heb. 13.21 Working in you that which is pleasing in his sight The best actions of wicked men please him no more than Cains Sacrifice or Esau's tears or the Pharisees prayers 't is but a shadow of what a man reconciled and renewed doth or an imperfect imitation as an Ape doth imitate a man or a violent motion doth resemble a natural 1. VSE is To shew us what to think of the good actions of carnal men they do not please God they are for the matter good but there are manifold defects in them 1. There is a defect in their state they are not renewed and reconciled to God by Christ and therefore God may justly say Mal. 1.10 I have no pleasure in you neither will I accept an offering at your hands They live in their sins and therefore he may justly abhor and reject all their services they live in enmity to him and a neglect of his grace and will not sue out their atonement 2. There is a defect in the root of these actions They do not come from faith working by love which is the true principle of all obedience Gal. 5.6 Without love to God in Christ we want the soul and life of every duty Obedience is love breaking out into its perfect act 1 Joh. 2.5 If we keep his word herein is love perfected 3. There is a defect in the manner They do not serve God with that sincerity reverâ—nce seriousness and willingness which the work calleth for they shew love to him with their lips when their hearts are far from him Matt. 15.8 there is an habitual aversation whilst they seem to shew love to him All their duties are but as flowers strowed upon a dunghill 4. There is a defect in the end They do not regard Gods glory in their most commendable actions they have either a natural aim as when they are frighted into a little religiousness of worship in their extremities Hos. 7.14 They howl upon their beds for corn and wine And then they are like Ice in thawing weather soft at top and hard at bottom Or a carnal aim out of bravery and vain glory Matt. 8.2 Or a legal aim when they seem very devout to quiet conscience or to satisfie God for their sins by their external duties Mic. 6.6 7 8. Wherewith shall I â—ome before the Lord and bow my self before the high God Shall I come before him with burnt-offerings and calves of a year old Will the Lord be pleased with thousands of rams or with ten thousand rivers of oil Shall I give my first born for my transgression the fruit of my body for the sin of my soul But Solomon telleth us Prov. 21.27 The sacrifice of the wicked is an abomination to the Lord much more when he bringeth it with an evil mind At best 't is an abomination much more when 't is to buy an indulgence in some licentious practice by performing some duties required a sin offering not a thank offering But this cannot please God so as to obtain an eternal reward God temporally rewardeth moral obedience to keep up the government of the world as Pagan Rome while it excelled in Virtue God gave it a great Empire and large Dominion And Ahab's going softly and mourning was recompenced with a suspension of temporal judgments 1 King 21.29 Because he humbleth himself before me I will not bring the evil in his days Again there is a difference between a wicked man going on in his wickedness and a natural man returning to God When wicked men pray to God to prosper them in their wickedness as Balaam's Altars were made or to beg pardon while they go on in their sins so the sacrifice of the wicked is an abomination to the Lord Prov. 15.8 Namely as they rest in external performances and think by their prayers or some other good duties to put by the great duties of Faith Repentance and new Obedience so these prayers and good things are abominable but in sinners returning to God and using the means and expressing their desires of Grace tho but with a natural fervency and with some common help of the Spirit tho the action doth not deserve acceptance with God and the Person is not in such an estate that God hath made an express promise to him that he will accept him yet he hath to do with a good God who doth not refuse the cry of his creatures in their extremities and 't is a thousand to one but he will speed the carnal man is to act these abilities and common Grace he hath that God may give more 2 VSE is to Exhort us 1. To come out of the carnal estate into the spiritual life for whilst you are in the flesh you cannot please God Now what is more unhappy than to do much to no good purpose To be acquainted with the toil of duties and not to be accepted in them Men are apt to rest in some superficial good actions and so neglect the Grace of God in Christ we cannot sufficiently beat men from this false Righteousness wherewith they hope to please God certainly while you are ruled by the world the flesh and the Devil you are unfit to obey God therefore you must renounce the flesh the world and the Devil and give up your selves to God the Father Son and Holy-Ghost as Creator Redeemer and Sanctifier All after-duties depend on the seriousness of the first 2 Cor. 8.5 They first gave themselves to the Lord then unto us by the will of God And Rom. 6.13 Neither yield ye your members as instruments of unrighteousness unto sin but yield your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God The more heartily you give up your selves to obey God and look for his favour upon the account of Christs Righteousness and wait for the healing Grace of his Spirit in the use of fit means the more easily
to stand upon our guard and defend our selves but we must implore the divine assistance which is ingaged for us Eph. 3.16 That he would grant unto you according to the riches of his glory to be strengthened with might by his spirit in the inner man 1 Pet. 1.5 Who are kept by the power of God through faith to salvation 1 Cor. 10.13 There hath no temptation taken you but such as is common to man but God is faithful who will not suffer you to be tempted above what you are able but will with the temptation also make a way to escape The spirit that inlightneth a Christian fortifieth him and the same grace which he sheddeth abroad in the soul filleth us both with light and strength and as a spirit of strength and counsel doth inable us to bear all the afflictions which otherwise would shake and weaken our resolutions for God and Heaven 4. They that rouze up themselves and use all means are in a nearer capacity to receive influences from the spirit than others For the Apostles word is he helpeth also We have been at the work reasoning and pleading but he maketh our thoughts effectual Psal. 27.14 Wait on the Lord be of good courage and he shall strengthen thy heart wait I say on the Lord. If we do not exercise faith and hope How can we look for the assistance of the Holy Ghost If we give way to discouragement we quit our own Comfort But when we strive to take courage from the grounds of faith 't is followed with strength from God to undergo the trouble So Psal. 31.24 Be of good courage and he shall strengthen your heart all ye that hope in the Lord. When we arm our selves with constancy and fortitude there is no doubt of Gods seasonable relief but if you out of love of the ease and contentment of the flesh give way to difficulties and despond How can you expect Gods assistance You banish it from you 1. USE Is Comfort to the children of God for the Lord is not a spectator only of our troubles but an helper in our Conflicts We are set forth as a spectacle to God Men and Angels 1 Cor. 4.9 Therefore we should see how we acquit our selves but our comfort is that he is the strength of our souls that we are ingaged in his Cause and by his power and strength God will not desert us or deny to support us unless we give him cause by our negligence and grievous sins no if you wait upon him strength will be renewed to you Isa. 46.31 They that wait on the Lord shall not faint but renew their strength in our weakness he maketh his strength and power to appear and can inable his servants to do and endure any thing rather than quit his cause they shall have a new supply of strength when they seem to be clean spent And overcome all difficulties in the way to Heaven 2 USE Is direction To ascribe our standing to the spirit We are weak creatures of our selves able to do nothing but through the spirit of Christ all things Phil. 4.13 That is go through all conditions we owe all that we are and all that we do to the holy spirit We live by his presence understand by his light act by his power suffer by the courage he inspireth into us We are ingrateful to the holy spirit if we ascribe that to our selves as authors whereof we are scarce servants and Ministers Paul more humbly acknowledges 1 Cor. 15.10 But by the grace of God I am what I am 3. USE Is Exhortation Let us not faint under our troubles There are many considerations 1. Sinners are not discouraged by every inconvenience occasioned by their sins but can deny themselves for their lusts sake And shall we be discouraged in Gods service Every lesser inconvenience that befalleth us in the way of our duty is taken notice of but the great evils of sin are not regarded When you see sin's Martyrs walk about the streets or carried to their Execution it should be a shame to Christians Some whose flesh is mangled by their sin impoverished by their sin brought to publick shame by their sin die for their sin and are we so weak when we suffer for Christ 2. Others have born for heavier burdens and yet do not sink under them The Lord Christ Heb. 12.3 endured the Contradiction of sinners and many of his precious servants Heb. 11.35 They accepted not deliverance looking for a better resurrection They might upon certain conditions have been free from their cruel pains and Tortures But these conditions were contrary to the law of God therefore would not by indirect means get off their trouble now shall we praise their Courage and not imitate it That is to be Christians in speculation 3. God promiseth to moderate the afflictions and sweeten the bitterness of them lest we should faint Isa. 57.16 I will not be wroth for ever and contend always for so the spirit should faint and the soul which I have made God hath great consideration of manâ— infirmity and weakness and how unable they are to hold out under long and grievous troubles Therefore he stayeth his hand will not utterly dishearten and discourage his people A good man will not over-burden his beast if you be satisfied in the wisdom and faithfulness of Gods providential Government you have no reason to faint but keep up your dependance upon him 4. When reason is tired faith should supply its place and we should hope against hope Rom. 4.18 Faith can fetch water not only out of the Fountain but out of the Rock when other helps fail then is a time for God to work 5. Give vent to the ardour of your desires in prayer Luke 18.1 Christ taught men to pray always and not to faint Keep up the suit and it will come to an hearing-day ere it be long Jonah 2.7 When my soul fainted within me I remembred the Lord and my prayer came unto thee into thy holy temple When our infirmity cometh to a degree of faintness then 't is a time to be earnestly dealing with God 6. What will you get by your fainting but the creature of God Heb. 3 1â— Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God Murmuring for Prayer Lam. 3.39 40. Wherefore doth a living man complain a man for the punishment of his sins let us search and try our ways and turn to the Lord. Unlawful shifts for duty Isa. 28.15 For we have made lies our refuge and under falshood have we hid our selves This is overmuch hast will you chuse God for your enemy to escape the enmity of man and perdition for salvation Heb. 10.39 but be not of them who draw back unto perdition but of them that believe to the saving of the soul. Will you run into hell for fear of burning 7. The holy Spirit blesseth these coâ—siderations and doth further comfort
will without which it would lie sluggish and idle or like a Chariot without wheels and horses or a Bird when her wings are clipped therefore the Holy Ghost stirreth up these affections and our heart within us makes us willing and this bringeth the Soul to God for no other can give us satisfaction but he alone And the difficulties of Salvation are so many that we cannot overcome them but in his power and strength Now sense of wants and an earnest desire of a supply will ordinarily put words into a mans mouth and affections beget expressions Yet because many accidental reasons may hinder it the weight of Prayer is not to be layed so much upon the expression as the affection if there be a strong and an earnest desire after grace it will make us express our selves to God in the best manner that we can As long as you Pray for necessary graces and other things in subordination thereunto and can heartily groan and sigh to God for what you want with respect to your great end the Prayer is well performed there may be a great petulancy and extravagance of words where there is not a good and an honest heart vain bablings without faith or feeling or spiritual affection 4. 'T is not to be understood as if all that pray graciously had the spirit in a like measure or the same persons always in the same measure No the wind bloweth where it liâ—â—eth John 3.7 And he giveth us to will and to do We cannot find the assistance at our own pleasure some have it in a more plentiful others in a scanty measure tho all have iâ— Jesus Christ himself tho he had not the spirit by measure yet he exercised and acted the spirit of Prayer more at one time Luke 22.44 And being in an agony he prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more earnestly His love to God was always the same but the expression of it different So Gods Children seek Heavenly things with a weaker degree of desire and sometimes with a stronger at sometimes we have the directing work of the Spirit and are not sensible of those earnest and unexpressible groans That is to say we put up our requests for things lawful and useful and most necessary for us at the time but not with that ardour and fervency that we do desire we cannot say that the Holy Ghost doth not assist these Prayers as sometimes the assistance is given us more largely as to the groaning part and men are all in a flame strong and passionate affections do most bewray themselves Sometimes as a spirit of confidence and Holy liberty with our Father and faith is clearly predominant in Prayer at other times repentance and Child-like reverence and fear are altogether in action in the Prayer and there is a great seriousness tho not such life and vigour or strength of faith as grief for sin bemoaning our failings 5. Gifts are more necessary when we joyn with others and are their mouth to God But the Spirit of Prayer is of most use when we are alone and we have nothing to do but to set our selves before the searcher of hearts and draw forth our desires after him when without taking in the necessities of others we present our personal requests to God and lament the defects of our own Hearts and the plague of our own Souls When we pray alone 't is good to observe the workings of our own hearts surely whatever Prayer we make to God we should find it in our hearts 2 Sam. 7.27 Therefore hath thy servâ—nt found in his heart to pray this prayer unto thee Having a deep sense of our wants a real desire of the blessing we ask exercising grace rather than memory and invention pouring out our very Souls to God with sighs and groans rather than words we are liberty there to use or not use the voice to continue speech and break it off and lift up the heart by strong desires to God VSE It informeth us 1. What kind of help we have from the spirit of God in prayer his work is to guide and quicken you First to guide you in Prayer that you may Pray to God in an Holy manner we know not what to pray for as we ought on a fourfold reason 1. As blinded with self-lâ—ve 2. As discomposed by trouble 3. As struck dumb by guilt 4. As straitned by barreness and leanness of soul. 1. As blinded by self-love Oh what strange prayers will men put up to God if they take counsel of their lusts and interests as the Disciples that called for fire from Heaven Christ told them ye know not of what manner of spirit ye are of Luke 9.55 Self love so blindeth us that if we be lead by it we shall rather beg our ruin than our salvation for we know not what is either profitable or prejudical to us so that it would be an argument of Gods anger to grant our requests The Ambitious if he should pray from the passion that possesseth him would only ask honour and worldly greatness The Covetous only that God would double his worldly portion and inlarge his estate according to his vast desires the Sensual the ability and opportunity of glutting his bruitish inclinations the Vindictive that he may interess God in his quarrels All sinners would serve him only to serve their carnal turns whatever words we use to God in Prayer if we serve him to these ends and hope that by praying they shall be the better gratified our Prayer is turned into sin but he that is guided by the Spirit intreateth nothing of God but what is pleasing to him and suiteth with his Glory we come to our Father which is in Heaven when we Pray and our welfare in the World must be subordinated to our Eternal and Heavenly estate And we come in the name of Christ now to ask honours in his name who was born in a Stable and Dyed on a Cross pleasures in his name who was a man of sorrows is utterly incongruous no! Gods Glory Kingdom Will must be preferred before our inclinations other things asked with reservation and submission 2. Our minds are discomposed by trouble that we scarce know what to do or say 2 Chron 20.12 Lord we know not what to do but our eyes are unto thee Our Lord Christ John 12.27 My soul is troubled what shall I say in great grief Christ himself was at a loss The great Teacher of the Church who hath so much to say for our comfort and counsel in such cases yet was amazed and at a nonplus and David Psal. 77.4 I am sore troubled I cannot speak Our words stoppeth the mouth Now when our thoughts are thus confounded we scarce know what to pray for the Spirit teacheth us what to say Look as in the case of the fear of men Luke 12.12 For the Holy Ghost shall teach you in the same hour what you shall say So in our perplexities when we are scarce able to open
this can be done unless we believe him to be present and conscious to all that we do or say for all else is but an empty formality Therefore when we pray we must remember that we converse with him that searcheth the heart and knoweth what and how we ask as 1 Kings 8.39 Hear thou in thy dwelling place and forgive and do to every man according to his ways whose heart thou knowest for thou even thou only knowest the hearts of all the children of men All the faith the seriousness the comfort of prayer dependeth upon the belief of this for who would call upon him of whom he is not perswaded that he heareth him or be serious in a duty that knoweth not whether God regardeth yea or no or what comfort can be taken in having prayed and made known his desires to God unless he be perswaded those prayers come unto the ears of the Lord of Hosts So for hearing the word that which bindeth us to reverence is that we are in the sight of God Acts 10.33 We are all here present before the Lord to hear all things which are commanded thee of God otherwise men will come to see and be seen rather than to be taught and instructed God is every where but he is especially there where his ordinances are and we are to be so seriously attentive as if God himself did speak to us by oracles when his message is brought to us otherwise it will have no effect upon us 1 Thes. 2.13 Ye received it not as the word of men but as it is in truth the word of God which effectually worketh also in you that believe 2 Cor. 5.20 As though God did beseech you by us We lift up our hearts to him and set him before our eyes as having to do with God himself this only begets seriousness in hearing So for the Lord's Supper which is a middle duty between the word and prayer and compounded of both we hear God tendring his Covenant assuring us of his blessings promised and commanding us to fulfil the requisite duties that we may be capable of them We promising and praying by resolving and promising testify our consent to the Covenant thus stated by prayers and groans our dependance Now there is no Covenanting with one that is absent you will say he is present in his institution he is so and that is an help to faith therefore visible signs are appointed to be an instance of Gods presence with us but all his internal work is immediately transacted between our souls and God himself We look on him as present that seeth and heareth all Deut. 10.12 'T is to the soul God speaketh I am thy God Psal. 35.3 Say unto my soul I am thy salvation And the soul spake unto God Thou art my portion saith my soul. Either as to promise of obedience Psal. 119.57 or dependance Lam. 3.24 Two outward witnesses are conscious to what is done between God and our souls So Psal. 16.2 O my soul thou hast said unto God thou art my God upon this inward soul covenanting do all our priviledges depend and if God knoweth not all things nor engageth his heart to draw nigh unto him How can this be 2. From the danger of dissembling with God in acts of worship or putting him off with feigned pretences The Scripture sets forth three phrases a mocking of God a lying to God and a tempting of God A mocking of God Gal. 6.7 Be not deceived God is not mocked That is Impune there is no escaping the accurate search of the all-seeing God Ananias Saphirai's sin was hypocrisie in keeping back part of what was devoted They would seem liberal and pious as others who were joyned to the Church and so by a part of godliness seek to be excused from the whole And whilest they observe externals neglect internals own Religion when profession is not costly put on a garb of devotion at times but lay it aside ordinarily do what is plausible to men but neglect what is acceptable to God now this is called a lying to the Holy Ghost Acts 5.3 Why to the Holy Ghost rather than the Father and the Son Because of his special precedency and inspection over Church-Affairs Acts 20.28 Take heed therefore unto your selves and to all the flock over which the Holy Ghost hath made you overseers Act 15.28 For it seemed good unto the Holy Ghost and to us to lay upon you no greater burden than these necessary things They pretended to do it by his instinct as all Christians that pray profess or pretend to pray by the Holy Ghost Oh! Observe this many make a false confession of faith or promise of obedience this is called a lying not to men but to God Acts 5.4 Oh then we should be exceedingly fortified against hypocrisie in worship 't is to think to deceive God whom we profess to be Omniscient nay 't is a tempting of the Spirit of the Lord v. 9. How is it that ye have agreed together to tempt the spirit of the Lord A putting it to the proof whether he will discover us or no now rather than run this hazzard it concerneth us greatly and thoroughly to be possessed of this truth That God searcheth the heart 3. There can be no true worship unless we be deeply possessed with a thorough sence of the infinite knowledg of God 1. There can be no faith unless the worship be performed and tendred to God as an all-seeing Spirit Heb. 11.6 Without faith 't is impossible to please God for he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him If God know me not nor in what manner I serve him 't is all one whether I serve him religiously or with a cold faint formal worship for he seeth not with what heart I go about it if we pray and think to be never the better for praying there can be no life in prayer for a perswasion to be heard and accepted must be at the bottom of all duties therefore all that would serve him diligently must believe that he is Omniscient and knoweth all things 2. There can be no reverence For 't is all one to pray to an Idol and to a God that heareth not and seeth not yea 't is worse for they were perswaded of a Vertue or a Divine Power belonging to their Idols therefore all your worship will be but a conformity to the common custom and fashion Ezek. 31.31 They come before thee as thy people cometh and sit before thee as thy people and they hear thy words but they will not do them for with their mouth they shew much love but their heart goeth after their covetousness 'T is but a shew of Devotion USE Is comfort to sincere worshippers 1. God knoweth their persons that there is such a man in the world the desires of whose soul are to the remembrance of his name 'T is an usual temptation which haunteth the
groans which the spirit exciteth in his own children he knoweth what cometh from the natural what from the carnal what from the divine Spirit to what principles these motions belong For he weigheth the spirits Prov. 16.2 That is he doth so exactly know them as if they were put into a ballance What principles motives and aims we are acted by and observeth not only the matter of the prayer but the disposition of the petitioner whether the frame of his heart be Christian and gospel-like humble holy and heavenly or else it hath a carnal bias upon it 2. He knoweth by way of approbation that he doth regard and accept the groans of the spirit for words of knowledg imply allowance respect approbation as Psal. 1.6 God knoweth the way of the righteous but the way of the wicked shall perish Approveth favoureth prospereth as the opposite clause manifesteth As Christs not knowing the wicked implieth their rejection Matth. 7.23 So he knoweth the mind of the spirit he doth regard and accept of what is of the spirit in prayer The groans of believers are more than the pompous petitions of hypocrites 'T is not luscious eloquence which God regardeth but serious devotion if there be holy breathings after communion with him If your prayers be not sensless without a due feeling of your necessities and wants nor heartless without a desire of the graces and mercies you stand in need of God will accept you 3. Why this is such a comfort and benefit to the children of God 1. Gods knowledge by way of distinction between the moans of nature and the groans of the spirit 1. Because sometimes they do not speak in prayer but join with others you make it your prayer if you accompany it with your sighs and groans 'T is not the speaker only but all that consent by the serious motions of their hearts When the gifted prayed in the primitive Church the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the private person we translate it the unlearned was to say Amen 1 Cor. 14.16 And then was his prayer as much as the prayer of him that spake Their hearty Amen was signaculum fidei votum desiderii an hearty assent to the prayer or an hearty expression of their earnest desire 2. Sometimes they cannot speak and put their desires into a language as oppressed with troubles God knoweth the secret groans of our hearts when you cannot give them the vent of expression Psal. 38.9 Lord all my desire is before thee my groaning is not hid from thee The soul is so confounded that we cannot put our desires into distinct thoughts and words but yet they are as formal speech before God for he can interpret the most secret motions of our hearts Exod. 2.24 God heard their groans and remembred his Covenant Psal. 12.5 For the oppression of the poor for the sighing of the needy now will I arise saith the Lord. Psal. 6.8 For the Lord hath heard the voice of my weeping Such sighs groans tears have an intelligable language in Heaven 3. Sometimes they dare not speak for the Prophet telleth us of an evil time when the prudent will keep silence Amos 5.13 And another Prophet speaketh when a man cannot trust in a friend and must keep the door of his mouth from her that lyeth in his bosome Mich. 7.5 When they dare not speak against that which they cannot mend scarce dare peep or mutter or bemoan themselves or plead with God such is the iniquity of the times the guard is put upon them then God knoweth the desires of their hearts and smothered griefs and concealed complaints 4. Sometimes they are slâ—ndered when they speak by the scoffing Atheist or carnal world who know not the spirit and his holy motions because their heart is wholly devoted to sensual and earthly things the best strains of devotion are mocked at and all that suiteth not with their carnal way is counted folly 1 Pet. 4.4 speaking evil of you and verse 14. on their part the spirit is evil spoken of The world when they hear of believers praying in the spirit they scoff at it as those Acts 2.13 When the Holy Ghost came upon the Apostles some mocked saying These men are full of new wine so when any thing of God more than ordinary appeareth in them they deride it They are not skilled in the motions of the spirit when they are earnest Festus thought Paul mad and besides himself Acts. 26.24 The wisdom of the flesh is emnity against God and cannot judg aright of his ways and motions But now 't is a comfort that God will put another kind of construction upon the spirits working than the world doth they call evil good and good evil but God can distinguish they are incompetent judges having no savour and relish of these things Many things suit not with the corrupt sense of men that are yet agreeable to Gods holy will and that which is slandered in the world is owned by God and how much soever they are contradicted and scoffed at yet they injoy sweet and real communion with him Though the world knoweth not this spirit yet God knoweth and owneth it as the event declareth 5. Sometimes they themselves find it hard to interpret their duty and judg what is flesh and what is spirit but yet God knoweth the mind of the spirit and when they set themselves to converse with God in the best fashion they can the Lord granteth the desires of their hearts Psal. 66.19 Verily God hath heard he hath attended to the voice of my prayer We find our prayers are not rejected by God he had some doubt for it as appeareth in the verses before and after and so took it as a token of his sincerity God who cannot patronize any sin had been pleased to give him his approbation 6. The saints that are little satisfied in their work plead their desires Nehem. 1.11 O Lord I beseech thee let now thine ear be attentive to the prayer of thy servant and to the prayer of thy servants who desire to fear thy name And Isa. 26.9 With my soul have I desired thee in the night yea with my spirit will I seek thee right early 7. The children of God may be the better satisfied in his providence and favours to them for God will hear so much of the prayer as cometh from the spirit We ask natural conveniencies to a certain end God will not always give the means but the end shall be promoted he knoweth whether the means will prove a mercy yea or no or the end be promoted by these means or other now they desire the spirit may be heard not the flesh Abraham would have the promise fulfilled and pitcheth on Ishmael Gen. 17.18 Oh that Ishmael might live before thee But God intended a better way by Isaac If he give us our will 't is in anger that 's our prayer but the spirits prayer is to glorify God and according to the will of God Gods answer is
the present or drive them into a temporary repentance and seeking friendship and favour with God and they leave off their sins for a time but assoon as they are delivered are as bad as ever when affliction produceth temporary repentance we are good in it but when it produceth constancy of obedience then we get good by it it hath but some weak effect on us when we are good in it but a saving effect when good by it 2. The affliction cometh as a blessing where 't is improved to good 'T is a great advantage to observe whether our afflictions come as a cross only or as a curse where they leave us worse rather than better they are the beginnings of sorrows either in this life or the next sometimes in this life the cross goeth with a mind to return or else some worse thing cometh in its place John 5.14 Sin no more lest a worse thing come unto thee God that letteth a sinner escape one trouble can easily reach him again if he neglect God and his souls good if when the smart of the rod is gone we return again to our old vanity the Lord can easily put us into a worse condition than before he can heat the furnace seven times hotter and that which cometh after is the most grievous but especially in the next world when God sendeth eternal punishments instead of temporal as sometimes God breaketh up the course of his medicinal discipline leâ—â—eth a people go uncorrected and unreclaimed for their greater condemnation Isa. 1.5 Why should ye be stricken any more ye will revolt more and more That is 't is in vain to seek to amend you by chastisements when men wax the worse for all their afflictions and will not be brought home to God they are given over as incorrigible a brand is put upon Ahaz 2 Chron. 20.12 In the time of his distress did he trespass yet more against the Lord this is that king Ahaz Mark him for an obstinate and obdurate sinner now such God leaveth to themselves Hosea 4.17 Ephraim is joined to idols lâ—t him alone They are desperate and irrecoverable and reserved for eternal torments this is the sorest judgment to be given up to our own ways without any check from Divine Providence On the other side God doth correct us in love not in anger when he doth bring good out of it and by it if it produce a thorough repentance and change 't is a pledg of Gods love and our eternal glory Gods faithfulness may be then observed Psal. 119.75 I know O Lord that thy judgments are right and that thou in faithfulness hast afflicted me That he is pursuing his Covenant-love and carrying on your salvation tho by a way not so pleasing to the flesh 3. That 't is your part to get benefit by the affliction but Gods to remove it For the getting benefit by the affliction falleth within the compass of our duty but the removing the affliction is a bare event belonging to Gods Providence We must do what is our part and then God will do what is his not but that God helpeth us in the improvement for we obtain this Grace by prayer and the supply of the Spirit of Christ But the removal is wholly Gods work and must be referred to him therefore your enquiry should be What am I obliged unto in such a condition And charge your selves with your own proper work Elihu telleth you what reflections you should have Job 34.31 32. Surely it is meet to be said unto God I have born chasâ—isement I will not offend any more that which I see not teach thou me if I have done iniquity I will do no more This is work proper for us what sins will God have to be morâ—ified What vanities left What duties more effectually performed What Graces strengthned And then let God alone to take off the trouble when it hath done its errand for surely he delights not to grieve and displease his people further â—han is for their profit and he would not continue the affliction if he had not more work to do his pity moveth him to spare the wicked when they relent under his strokes much more to deliver the godly when they seriously profit by it 4. If the constitution of our hearts were right we wâ—uld desire to profit by the affliction rather than to get rid of it This is every where represented as the temper of tâ—â— godly 2 Cor. 4.6 For which cause we faint not but tho our outward mâ—n perish yet the inward man is renewed day by day 2 Cor. 12.10 I will rejoice in inâ—â—râ—â—â—ies Surely spiritual and heavenly things should be valued above earthly and carnal not by a bare speculative approbation but by a practical esteem now a practical esteem is manifested by three solid effects by our caring or seeking for the one rather than the other Matt. 6.33 But first seek the kingdom of God and his righteousness and â—lith se things shall be added unto you By quitting the one for the other when necessity so requireth Matth. 13.45 46. Again the kingdom of Heaven is like unto a merchant man seeking goodly pearl who when he hath found one pearl of greaâ— price he went and sold all that he had and bought it By our submission to Gods dispensation when he blasâ—eth and taketh away the one to promote the other we should be glad that it goeth well with the inward man by the loss and decay of the outward the lowest degree of sincerity is that the loss of outward concernments should trouble us the less but surely if grace be in any good degree of strength we should rejoyce and be abundantly satisfied that God thinketh fit to take away earthly things that thereby he may make us more mindful of that which is heavenly and doth lessen us in the world that he may thereby exciâ—e us to a more lively exercise of grace and retrench the interests of the flesh that the spirit may be enlarged and kept in good plight therefore to a child of God an exemption from troubles is not so good as an improvement of them Our Lord when he taught us to pray would have us indeed deprecate the temptation but our chief request by way of reserve Mâ—tth 6.13 And lead us not into temptation but deliver us from evil so in his Prayer John 17.15 I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil Teaching us our desires should be not so much to be delivered from the world as the evil of the world from sins rather than afflictious and that we should seek grace rather than deliverance The deliverance is a common mercy the improvement a special mercy carnal men may escape out of affliction but carnal men have no experience of grace in sanctifying afflictions and bare deliverance is no sign of special love but improvement is Paul rejoiced in this that God would deliver him from
we must consider 1. The object 2. The Act. 3. The Properties 1. The object We consider God as good there is a double motive in the object to excite us to love God Because he is good and doth good Psal. 119.68 from his nature and from his work 1. The excellency of his nature he is good There is a threefold goodness in God 1. His essential goodness which is the infinite perfection of his Nature 2. His moral goodness and holiness which is the infinite perfection of his Will 3. His beneficial goodness which is the infinite propension that is in him to do good to the creature All these are the object of our love 1. His essential goodness should make him amiable to us partly because the glorious perfections of his nature are the object of our esteem and esteem is the ground of love We affect what we prize and value or else we do not really esteem prize and value it and partly because they are the object of our praise now we praise God for his excellencies to increase our love to him and delight in him otherwise our praise is but an empty complement and partly because the Angels and blessed Spirits do admire and adore God for the excellencies of his nature not only for the benefits they have received by him but as he is an infinite and eternal Being of glorious and incomprehensible Majesty they are represented as crying out Isa. 6.3 Holy holy holy Lord God of Hosts Now God must in some measure be served on earth as he is in Heaven Surely we should not speak or think or worship the infinite eternal God without some act of love holy delight and pleasure Ps. 14.71 Praise ye the Lord for it is good to sing praises to our God for it is pleasant and praise is comely so Psal. 95.1 Come let us sing unto the Lord let us make a joyful noise to the rock of our salvation and all this is the acting of love for the Lord is a great God and a great King above all gods there are the motives Psal. 5.10 Let them that love thy name be joyful in thee So that you see 't is a great duty to delight our selves in Gods essential perfections 2. His moral goodness or his righteousness and holiness Surely this is an amiable thing and therefore the object of our delectation I prove it thus First If holiness be lovely and pleasant in the creature why not in God In the Saints Holiness doth attract our love Psal. 16.3 My delight is in the saints the excellent ones of the earth and Psal. 15.4 In whose eyes a vile person is contemned but he honoureth them that fear the Lord. We are to love Saints as Saints reduplicative why not God as Holy and Righteous We are to love the law of God as it is pure Psal. 119.140 Therefore we are to love God a copy of whose Holiness the Law is the same reason that doth enforce the one doth enforce the other Secondly I argue We are to imitate his Holiness and Righteousness therefore we are to love and delight in it Eph. 5.1 Be ye followers of God as dear children and 2 Cor. 3.18 But we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory Now love begetteth likeness 't is the greatest demonstration of Gods love to us to make us like himself and the greatest expression of our love to God to desire it to endeavour after it to value and prize it as our happiness see Psal. 17.15 As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness 3. His beneficial goodness or benignity Psal. 100.5 For the Lord is good for his mercy is everlasting Therefore all his Saints should love him we are first led to the Lord by our own interest and the benefits we have or may have by him Psal. 86.5 Thou Lord art good ready to forgive and plenteous in mercy unto all that ca lt upon thee This doth first attract the heart of guilty sinners to seek after God but afterwards we look upon him as a lovely object in himself while we look upon benignity as a moral perfection in God without the fruits which flow thence to us 't is an engaging thing as 't was observed heretofore that Cesar's vertues were more amiable than Cato's vertues Cesar's Vertues were Clemency Affability Liberality Cato's vertues rigid Justice and Fidelity in his dealings both were amiable but the one more taking than the other There is somewhat a like observation Rom. 5.7 Scarcely for a righteous man would one die but for a good man one would even dare to die By the righteous man is meant one of a severe and rigid innocency by a good man a man bountiful and useful To apply it Gods benignity is a thing amiable tho it be considered but as an Attribute in God not exercised and acted on us because this most suiteth the necessities of the indigent and faln creature therefore the Scripture doth much insist upon it to move us to return and seek reconciliation with him 2. He doth good or hath been good to us 1. As in Creation He made us out of nothing after his own image We must remember him as a Creator so as to consider the obligations which lye upon us to love please and serve him Eccles. 12.1 Remember thy Creator in the days of thy youth All that we are and have we have it from God and for God 2. In redemption Where we have the greatest representation of the goodness of God 1 John 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be a propiliation for our sins 'T is the signal instance and Rom. 5.8 Herein God commended his love that while we were yet sinners Christ died for the ungodly The fullest discovery 3. In the mercies of daily providence Deut. 30.10 Thou shalt love the Lord thy God for he is thy life and the length of thy days Especially in his tender care about his people Psal. 31.33 O love the Lord all ye his Saints for the Lord preserveth his Saints and plentifully rewardeth the proud doer His hearing prayer is one instance Psal. 116.1 I will love the Lord because he hath heard my voice and my supplications 4. In the rewards of the other world which are provided especially for them that love him 1 Cor. 2.9 Eye hath not seen nor ear heard neither hath â—ntred into the heart of man the things which God hath prepared for them that love him and 1 John 3.1 â— Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God Behold now we are the sons of God and it doth not appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is Thus God
all our Conversations we should get it rooted and setled in our hearts that we may not be tossed up and down with the various Occurrences of this Life God is our happiness and not the Creature 3. This filleth us with courage and magnanimity in the most desperate cases Dan. â— 17 18. O Nebuchadnezzar we are not careful to answer thee in this matter our God whom we serve is able to deliver us from the fiery furnace but if not we will not serve thy god nor worship the golden image which thou hast set up This is true fortitude to look to God alone he will deliver from Death or by Death He can save us from trouble or if not he will hastenour glory Yet we must resolve to stick close to him however he determine the event 4. This maketh us live quietly from cares and fears when we can commit and submit all to God Phil. 4.6 7. Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God And the peace of God which passeth all understanding shall keep your hearts and minds through Jesus Christ. 'T is a blessed frame questionless to be careful for nothing This is to be had by ceasing from Man and trusting in the Lord who hath the government and disposal of all things Directions 1. Let the Will of God be your sure Rule For God must institute that Religion which you expect he should accept and reward None trust in the Lord but those that keep his way Psal. 37.34 Wait on the Lord and keep his way and he shall exalt thee to inherit the land 2. Let the Favour of God be your Happiness Be quieted in his acceptance whether man be pleased or displeased 2 Cor. 5.9 Wherefore we labour that whether present or absent we may be accepted of him Let God be enough to you without and against Man SERMON XLII ROM VIII 32 He that spared not his own son but delivered him up for us all how shall he not with him also freely give us all things THE Apostle had been speaking of God's eternal Decree which is his hidden Love now he speaketh of Redemption by Christ which is his open and declared Love In Predestination his love was conceived in his own heart in Redemption 't is manifested in the effects and commended to us That was the rise this the visible demonstration In the former Verse the Apostle reasoned a causa here is argumentum a signo Once more The former question is a comfort against that trouble which may arise ex presentia mali this against our trouble which may arise ex absentia boni The Covenant-Notions by which God is expressed are Two suitable to the Two sorts of blessings we have by him positive and privative that he is a Sun and a Shield Psal. 84.11 and Gen. 15.1 Fear not Abraham I am thy shield and thy exceeding great reward Do you fear evil God is our Shield and if God be with us who can be against us that is so as to procure our utter and eternal ruin Do you want good God is our Sun and our exceeding great Reward There is blessing enough to be had in God The Argument of the Text sheweth it He that spared not his own son c. In the Words we have two things God's former and after Bounty 1. A Foundation or 2. An Inference 1. The Foundation and ground-work of the Argument is propounded 1. Negatively He spared not his own son 2. Positively But delivered him up for us all 2. The Inference is considerable both for the Matter and the Form In the Matter take notice of a gift resulting from the Death of Christ where 1. the extent of the gift or donation all things 2. The Freeness of the gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely 3. The Method and Order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him 2. The Form 'T is an appeal to our Reason and Conscience how shall hr not As if it were said Can an any man be so absurd and illogical so little skilled in the art of reasoning How is it possible to imagine that he that gave us Christ will deny us any thing that is good for us Doct. That in the Death of Christ God hath laid a broad foundation for a large superstructure of grace to be freely dispensed to all those that have an interest in him Let me here shew you 1. How the Death of Christ is here expressed 2. What a superstructure of grace is built thereupon 3. The strength and force of the Inference 4. Who have interest in Christ and may more expresly take comfort in it and reason thus within themselves 1. How the Death of Christ is here expressed as to God's act about it 1. Negatively He spared not his own son where we have the Act and the Object of it God's Act is intimated in that expression he spared not There is a Two-fold not sparing either in a way of impartial Justice or in a way of free and eminent Bounty 1. In a way of impartial Justice So 't is said 2 Pet. 2.4 5. God spared not the angels that sinned And again He spared not the old world that is would use no clemency but gave them their deserved punishment So many would interpret this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He spared not Christ but stirred up all his wrath against him when he took upon him to satisfie for our sins When he took upon him to satisfie for our sins Divine Justice would not abate him one farthing Zech. 13.7 Awake O sword against my shepherd and against the man that is my fellow saith the Lord of hosts I will smite the shepherd and the sheep shall be scattered 2. In a way of eminent and free bounty So we are said to be sparing of those things which are most dear and precious to us but upon great occasions we part wiâ—h them In this sense when the Elect had need of Christ God did not spare him but came off freely with him John 3.16 God so loved the world that he gave his only begotten Son parted with him out of his bosom gave him to die for our sakes 2. The Object his own Son that is not an adopted Son but only begotten What dearer to Parents than their children Parents will part with their All to redeem their children especially if they have but one and that dearly beloved but God's love to Christ is not to be measured by an ordinary standard all is infinite between the Father and him Therefore this heightneth his grace to us that he spared not his own Son Let us consider what might have moved God to spare his Son 1. The incomparable worth and excellency of his Person Things which are rare and excellent use to be spared unless upon great necessity Now the Lord Jesus was so the Son of God that he was co-equal with him in divine honour and glory Thus did the Jews understand him
be in subjection to the Father of Spirits and live For they verily for a few days chastened us after their own Pleasure but he for our Profit that we might be partakers of his Holiness The Apostle argueth à minori ad majus None can be such a Father as the Lord so wise as he so loving as he God putteth on all Relations He hath the Bowels of a Mother the Wisdom of a Father He is a Mother for tenderness of Love Isa. 49.15 Can a Woman forget her sucking Child that she should not have compassion on the Son of her Womb Yea they may forget yet will I not forget thee A Father for Wisdom and Care Mat. 6.31 32. Take no thought saying What shall we eat c. for your Heavenly Father knoweth that you have need of all these things Earthly Parents sometimes chastise their Children out of meer Passion at least there is some mixture of Corruption but the Lord's Dispensations are managed with much Love and Judgment Therefore say as Christ John 18.11 The Cup which my Father hath given me shall I not drink of it It is a bitter Cup but it cometh from the Hand of a Father our Father gave it us and our Elder Brother began it to us we should love the Cup the better ever since Christ's Lips touched it 2. With Hope When we are perplexed we should not be in despair but sustain our selves under our great Hopes 1 John 3.2 Now we are the Sons of God but it doth not yet appear what we shall be We have the Right of Children though afflicted our Estate and Patrimony is in the Heavens An Heir in his Nonage is under Tutors and Governors He is born to a great Possession but kept under a severe Discipline The Hour is come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Hour 1. That Hour which was defined in God's Decrees set down and appointed by the Council of the Trinity not by Fate or any Necessity of the Stars but by God's wise Providence and Ordination No Man could take Christ till his Hour was come John 7.30 Then they sought to take him but no Man laid hands on him because his Hour was not yet come But when this Hour was come the Son of God was brought under the power of Men and liable to the Assaults of Devils Therefore he saith Luke 22.53 This is your Hour and the Power of Darkness No Calamity can touch us without God's Will The Hour the Measure all the Circumstances of Sufferings fall under the Ordination of God It is not only a General Ordinance that we shall suffer Affliction the Apostle mentioneth that 1 Thess. 3.3 Let no Man be moved by this Affliction for your selves know that you were thereunto appointed It is the Ordinance of God that the Way to Heaven should lie through an howling Wilderness All the Saints in Heaven knew no other Road Afflictions seem one of the Way-marks But we speak now of another Appointment of determinating all the Circumstances of the Affliction the Time the Measure the Instruments It is the Comfort of a Christian that nothing can befal him but what his Father will A Sparrow cannot fall to the Ground without our Heavenly Father Mat. 10.29 The wise Lord hath brewed our Cup and moulded and shaped every Cross. All the ounces of Gall and Wormwood are weighed out by a wise Decree and our Cup is tempered by God's own Hand We storm many times because of such and such Accidents and Circumstances of the Cross as if we would have God ask our Vote and Advice and as if our Opinion were a better Ballance wherein to weigh things than Divine Providence Providence reacheth to every particular Accident Your Doom was long since written such a Vessel of Mercy shall be thus and thus broached and pierced every Wound and Sorrow is numbred 2. That Hour which was determined and foretold in the Prophecies God doth all things in fit Seasons he hath his Days and Hours Daniel understood by Books the number of the Years Dan. 9.2 Habak 2.3 The Vision is for an appointed time It easeth the Heart of much distraction when we consider there is a Period fixed There is a Clock with which Providence keepeth Time and Pace and God himself setteth it It is good for us to wait the Lord's Leisure God himself waiteth as well as we Isa. 30.18 He waiteth that he may be gracious He letteth the course of Causes run on till the fit Hour and Moment of Execution be come when he may discover himself with most advantage to his Glory and the Comfort of his Servants and God waiteth with as much earnestness as you do I speak after the manner of Men Isa. 16. 14. But now hath the Lord spoken saying Within three Years as the Years of an Hireling and the Glory of Moab shall be contemned c. as the Hireling waiteth for the Time of his Freedom and when he is to receive his Wages Moab was a bitter Enemy Therefore let us wait John 8.7 Your Times are always ready but my Time is not yet come We draw Draughts of Providence with the Pencil of Fancy and then confine God to the Circle of our own Thoughts as if he must be always ready at our Hours 3. The Hour is come the Sufferings of God's People are very short To our Sense and Feeling they seem long because Carnal Affections are soon tired but the Word doth not reckon by Centuries and Years but Moments Psal. 30.5 Weeping may endure for a Night but Joy cometh in the Morning All Temporal Accidents are nothing compared to Eternity The Sorrows of our whole Life are but one Nights Darkness This light Affliction that is but for a Moment saith the Apostle 2 Cor. 4.17 Set Time against Eternity and we shall want words to declare the shortness of it Our Hour will be soon ended Wait a while and we shall be beyond Fears The Martyrs in Heaven do not think of Flames and Wounds and Saws these were the Sufferings of a Moment John 16.21 A Woman when she is in Travail hath sorrow because her Hour is come but as soon as she is delivered of the Child she remembreth no more the Anguish for joy that a Man is born into the World John 16.16 A little while and ye shall not see me and again a little while and ye shall see me To Faith the time between Christ's departure and his second coming is but as the time between his Death and Resurrection for of that Christ also speaketh as is clear by the subsequent Context We measure all by sense and therefore cry How long how long as Men in pain will count Minutes but look to the endless Glory within the Vail and it is nothing We should especially take this Comfort to our selves in Sickness and Death it is but an Hour Wink and thou shalt be in Heaven said a Martyr 4. The Hour is come saith Christ and therefore prayeth When the sad Hour is come the
only Remedy is Prayer We should not despond but meet Sorrows with a generous Confidence now the only way is to pray If we cannot look for a Deliverance we may pray for a Mitigation for shortning Affliction Mat. 24.20 Pray that your flight be not in the Winter nor on the Sabbath Day when it may be tedious to Body or Soul Pray that you may glorify God in Sufferings as Christ sueth out Support in this Request Usually when Evils are unavoidable we give over all Addresses yet our Condition is capable of Mercy if the Hour be come beg that a Spirit of Glory may rest upon you 5. Christ knew his Hour There was no Traitor by Judas was not present the Souldiers were not come to apprehend him All was yet in the dark and kept secret in the Bosom of the Priests and Elders It confirmeth us in the belief of the Omnisciency of Christ He knew the moment of his Suffering before there was any appearance of it All things are open and naked before him with whom we have to do And be seeth our Thoughts afar off 6. Christ knew the Hour was come yet he seeketh not an hiding-place or to avoid the Storm by flight How many natural and supernatural Ways had Christ to escape he could have smitten them with a Beam of Majesty It noteth the willingness of Christ to suffer all this Trouble and Danger for our sakes as our Conqueror When Christ was to grapple with our Enemies he did not decline the Battel but with Courage and Confidence entred into the Lists with Death and Hell As our Sacrifice he went willingly to the Altar not like a Swine but like a Sheep not with Howling and Reluctancy but with a ready Patience 7. The Act of Christ's Death was quickly over it was but a short space of time he calleth it an Hour Psal. 110.7 de Torrente bibet He shall drink of the Brook in the way a Draught of Death He tasted Death for every one Heb. 2.9 At one Draught he drunk Hell dry as to the Elect. Object But we were to suffer eternally and Christ was to bear our Sorrows I Answer Though Christ paid the same Debt yet through the Excellency of his Person it was done in a shorter time A paiment in Gold is the same Sum with a paiment in Silver or Brass only through the excellency of the Metal it taketh up less room 8. The Hour is come By way of Argument he sheweth the occasion of his Prayer in this Hour of Sadness and Ignominy I am to be betrayed condemned buffeted crucified my Majesty will be obscured and my Death like a Vail drawn upon my Glory Now glorify me in this Hour Indeed thus it was in all Christ's weakness and abasement there was some adjunct of Glory In his Incarnation he is thrust out into a Manger a place for Horses but there he is worshipped A Star in Heaven is hung up for a Sign of that Inn where Christ lay a new Bone-fire to welcome that great but poor Prince into the World He is apprehended by the Souldiers but they are driven back and twice checked in their rude Attempt by the Beams and Emissions of his Divine Glory He is tempted by the Devil in the Wilderness but Angels are sent to minister to him He had not wherewith to pay tribute to Caesar but the Sea payeth Tribute to him and a Fish bringeth the Mony When he was crucified and scoffed at Heaven it self becometh a Mourner and puts on a Vail of Darkness the High Priest did not rend his Cloaths but the Vail of the Temple was rent in twain from the top to the bottom One Thief scoffed him but another proclaimed him King When Man denied him the Creatures preach up his Glory Thus Christ in the saddest Hour is still glorified And thus it is with the Children of God Afflictions on wicked Men are evil and all evil but to the Saints a mixed Dispensation sweet Experiences they have in the midst of sad Calamities and Mercy in the midst of Wrath. Glorify thy Son This is the Request it self What is the meaning of it Origen understandeth it of the very Ignominy of the Cross it self which was to Christ a Glory Gloria salvatoris patibulum triumphantis The Cross was not a Gibbet but a Throne of Honour and Calvary to Christ was as glorious as Olivet It is expressed by lifting up But certainly this cannot be intended here because it was the lowest Act of his Humiliation and Abasement This is made the Motive and Reason of his Request the Hour is come by which as we have seen he intendeth that sad ignominious Hour In short it is meant either of God's glorifying him in his Sufferings or God's glorifying him after his Sufferings as will appear by the Sequel and two parallel places 1. Glory in his Sufferings It is said John 13.31 32. Therefore when he was gone out Jesus said Now is the Son of Man glorified and God is glorified in him If God be glorified in him God shall also glorify him in himself and shall straightway glorify him The meaning is now he is to shew himself a glorious Saviour by which God shall also be glorified for which he will uphold and reward him So Glorify thy Son He intendeth those Passages by which his Glory is manifested to the World And so he intends 1. Miracles While Christ suffered the Frame of Nature seemed to be out of Course Mat. 27.51 The Vail of the Temple was rent in twain from the top to the bottom and the Earth did quake and the Rocks rent And vers 54. When the Centurion and they that were with him saw these things they feared greatly saying Truly this was the Son of God 2. Support and Strength This was Christ's last Combat and he was to discover the Strength and the Power of the Godhead Now he prayeth for those Tokens and Significations of the Divine Power in his Death to undeceive the World and that the Disciples might receive no Scandal by his Cross. 2. Glory after Death so it is said John 7.39 That the Spirit was not yet given because Christ was not yet glorified Till his Resurrection and Ascension into Heaven he was not inaugurated into the Headship of the Church and gave not out those Royal Largesses and Gifts of the Spirit So that by this Prayer Christ intendeth the Resurrection and all the Consequents of it His Resurrection by which his Divinity was declared Rom. 1.4 And declared to be the Son of God with Power according to the Spirit of Holiness by the Resurrection from the Dead His Ascension and invisible Triumph Col. 2.15 Having spoiled Principalities and Powers he made a shew of them openly triumphing over them in it Ephes. 4.8 When he ascended on High he led Captivity captive and gave Gifts unto Men. The Reception of his Humanity to Heaven and his sitting down at the right Hand of God Phil. 2.9 10 11. Wherefore God also hath
those that have only a washy weak Knowledg not a living Light and Knowledg that is rooted in their own Hearts they talk like Parrots like the Moon they are dark themselves though from others they shine to others like Vintners that keep Wine not for use but for sale The Cellar may be better stored but it is for others 2 Pet. 1.8 For if these things be in you and abound they make you that you shall be neither barren nor unfruitful in the knowledg of our Lord Jesus Christ. It is a disparagement to know Christ and never be the better for him These are like the Noble-man of Samaria that saw the plenty of Samaria but could not taste of it Surely there are not greater Atheists in the World than Carnal Scholars that have a great deal of Light but no Grace It is sad to hear of such a Christ and feel nothing John 17.17 Sanctify them through thy Truth thy Word is Truth They who are able to understand the Word but to no purpose must needs doubt of the Truth of it Vse 2. To press Christians to grow in Knowledg that they may enter upon Eternal Life by degrees Hos. 6.3 Follow on to know the Lord. There is a growth in Knowledg as well as Grace it is not so sensible in the very increase and progress as that of Grace is because growth in Grace is always cum luctû with some strife but the Work upon the Understanding is more still and silent Draw away the Curtain and the Light cometh in and our Ignorance vanisheth silently and without such strife as goeth to the taming of Lusts and vile Affections yet afterwards it is sensible that we have grown Ye were Darkness but now are ye Light in the Lord Ephes. 5.8 as a Plant increaseth in length and stature though we do not see the Progress We read of Jesus Christ that he grew in Knowledg we do not read that he grew in Grace he received the Spirit without measure and nothing could be added to the perfection of his Innocence yet it is said Luke 2.40 The Child grew and Vers. 52. Jesus increased in Wisdom and in Stature and in favour with God and Man The Godhead made out it self to him by degrees Oh let us increase It is notable that Moses his first Request to God was Tell me thy Name and afterward shew me thy Glory a more full manifestation of God We should not always keep to our Milk our Infant-Notions and Apprehensions but go on to a greater Increase it much advanceth your Spiritual Life and will be an advantage to your Eternal Life They have the highest Visions of God hereafter that know most of him here upon Earth they are Vessels of a larger capacity and though all be perfect yet with a difference Now for Means and Directions take these 1. Wait upon the preaching of the Word God appointed it and hath given Gifts to the Church for this end and purpose We should quicken one another Isa. 2.3 Come and let us go up to the House of the Lord and he will teach us his Ways God's Grace is given in his own way When Men neglect and despise God's solemn Institutions they either grow brutish or fanatical as we see by daily experience Light as well as Flame is kept in by the breath of Preaching By long attention you grow skilful in the Word of Righteousness Men that despise the Word may be more full of Crotchets and Curiosities but that Light is Darkness It is disputed which is the sense of Learning Hearing or Seeing By the Eye we see things but must by reason of innate Ignorance be taught how to judg of them 2. You must read the Word with diligence That is every Man's Work that hath a Soul to be saved They that busy themselves in other Books will not have such lively Impressions Psal. 1.2 His delight is in the Law of the Lord and in his Law doth he meditate day and night that must be our Exercise not Play-Books Stories and idle Sonnets How many Sacrilegious Hours do many spend this way Castae deliciae meae sunt scripturae tuae Aug. Nay good Books should not keep from the Scriptures Luther in Gen. cap. 19. saith Ego odi libros meos saepe opto eos interire ne morentur lectores abducant a lectione ipsius scripturae We should go to the Fountain 2 Tim. 3.15 And that from a Child thou hast known the Holy Scriptures which are able to make thee wise unto Salvation We put a disparagement upon the Word when we savour and relish Humane Writings though never so good and excellent better than the Word of God it self This is the standing Rule by which all Doctrines must be confirmed and you do not know what sweet fresh and savory Thoughts the Spirit of God may stir up in your own Minds for Word-representations are not so taking as our own inward Thoughts and Discourses these like a draught of Wine from the Tap are more fresh and lively It is necessary as I said before to wait upon Preaching to hear what others can say out of the Scriptures but it is good to read too that we may preach to our selves Every Man is fittest to commune with his own Heart and that Conviction which doth immediately arise out of the Word is more prevalent A Man can be angry with any Preacher but Conscience In another when a Matter is expressed to our Case we are apt to suspect the mixture of Passion and private Aims but read thy self and what thoughts are stirred up upon thy reading will be most advantagious to thee Besides those that are studious of the Word have this sensible advantage that they have the Promises the Doctrines the Examples of the Word more familiar and ready with them upon all Cases It is said of one that he was a living Bible and a walking Library 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a Christian is a walking Concordance And whereas other Christians are weak unsetled in Comfort or Opinion these have always Scriptures ready And let me tell you in the whole Work of Grace you will find no Weapon so effectual as the Sword of the Spirit as Scriptures readily and seasonably urged Therefore no diligence here is too much if you would not be barren and sapless in Discourse with others if you would not be weak and comfortless in your self read the Scriptures that you may bring sic scriptum est upon every Temptation and urge the solid grounds of our Comfort I speak the more in so plain a Point because I would make Men more conscionable both in their Closets and Families in this Point that they may not only have recourse to learned Helps and Books of an humane Original but to the Word it self 3. The Scriptures must be read with Prayer We must plow with God's Heifer if we would understand his Riddle we must beg the Spirit 's help The Spirit is the best Interpreter bene
Men of old did suit their Prayers to their foregoing Sermons so did our Lord Jesus Christ suit this Prayer to his foregoing Sermon made to his Apostles What did he promise to them John 16.8 9 10 11. If I depart I will send the Comforter unto you and when he is come he will reprove the World of Sin of Righteousness and of Judgment Of Sin because they believe not on me Of Righteousness because I go to my Father and ye see me no more Of Judgment because the Prince of this World is judged This is a difficult Place the meaning is this In the Context you will find the Apostles were troubled about Christ's Departure and their going out into the World to preach the Gospel for they apprehended their Service difficult their Master for whom they stood despised and looked upon as a Seducer and Mock-King among the Jews their Message very unpleasant as contrary to the carnal Interests of Men. Now for a few weak Men to be left to the Hatred and Opposition of a proud malitious ambitious World they that were to preach a Doctrine contrary to the Lusts and Interests of Men and go forth in the Name of a Master that was despised and hanged on a Tree what shall they do Be not troubled saith our Saviour He lays in many Comforts and among them that the World shall be convinced The Spirit shall convince the World of Sin c. Observe 1. The Act He shall convince 2. The Object the World 3. The Particulars what he shall convince them of of Sin of Righteousness and of Judgment 4. The Means by the Spirit 5. The Effects of this and how this was accomplished and what a mighty Confirmation this was of the Apostle's Testimony 1. Consider the Act He shall reprove or convince not convert but convince whereby is meant not only his offering or affording sufficient Means which might convince Men but his actual convincing them thereby even the reprobate World shall be so convinced as they were put to silence that they shall not easily be able to gain-say the Truth nay some of them shall obtain the Profession of it And yet the Holy Ghost goeth no further with them than fully to convince them the Work stoppeth there they are not effectually converted to God As many carnal Men that remain in an unregenerate Condition to the last may have many temporal Gifts bestowed on them whereby they may be made useful to the real and true Believers and have strange Changes and Flashes of Conscience for a while yet it went no further therefore the Apostle saith Heb. 6.4 5. They were enlightned and had 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 2. The Object of this Work of the Spirit Whom shall he convince the World It is notable the Church is not spoken of but the World Now the World is either the unregenerate and unconverted World or else the reprobate and lost World who finally persist in their Unbelief or want of saving Faith this mad raging World shall be convinced and so their opposition taken off or their Edg blunted and they made more easy and kind to his People though they are but convinced and continue still in a state of Nature Nay some of them shall join with them and be made greatly useful to them therefore they need not fear though all the Power and Learning in the World were against them at that time 3. The Particulars whereof they are convinced Of Sin of Righteousness and of Judgment Grotius and other Interpreters observe there were three sorts of Causes of Actions among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning criminal Matters or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in defending the Just and Upright or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in urging the Law of Retaliation for Damage done Sometimes there was a Suit commenced to know whether a Man were a criminal or no at other times if any Man had been wronged there was a Suit commenced concerning Righteousness and Innocency and the Man was acquitted in Court Sometimes there was an Action concerning Judgment and that was concerning Retaliation giving Eye for Eye Tooth for Tooth recompencing the Party wronged concerning Damage done So here the Holy Ghost at his coming should be the Advocate of Christ against the World who had rejected and crucified him One Action that he should put in against the World was concerning Sin whether Christ or the Despisers of his Grace were guilty of a Crime it would appear in the Issue that not to believe in him was a Sin as well as to transgress the moral or natural Law The second Action was concerning Righteousness to vindicate his Innocency though he suffered among them as a Malefactor in that he was owned by God and taken up into Heaven as a clear Testimony of his Innocency The third Action was that of Judgment or punishing injurious Persons by way of Retaliation that those which struck out another's Eye or Tooth were to lose their own or he that had wronged another Man in his Substance should lose as much of his own This Action he had against Satan who with his Instruments had put Christ to Death now the Prince of this World shall be judged Retaliation shall be done upon him his Kingdom destroyed his Idols and Oracles battered down and put to silence and under Disgrace And thus the Spirit should come to convince the World that it was a Sin not to believe in Christ who was a righteous and innocent Person and the Devil which did the wrong should have Right done upon him that he should be destroyed and his Kingdom demolished All these we have Acts 5.30 31. The God of our Fathers raised up Jesus whom ye slew and hanged on a Tree Him hath God exalted with his right Hand to be a Prince and a Saviour to give Repentance to Israel and Forgiveness of Sins The first Question was concerning Sin Whether Christ died as a Malefactor or whether he was a true Prophet And whether it was not a Sin in the Jews not to receive him that was the Point in Controversy between the Apostles in preaching the Gospel and the World that denied this The next Question was concerning Righteousness Whether Christ was a Righteous Person Now Christ being exalted at God's right Hand was thereby owned to be a Righteous Person that though he was hanged on the Tree yet he was justified and exalted at the right Hand of God The other Controversie was concerning Judgment Whether Christ were a base Person or one exalted to be Prince and Saviour exalted above Satan and all Things that are called God in the World Now the Spirit shall convince the World that the Prince of this World is condemned and that Christ is the Prince and Saviour and he must be owned and exalted and his Kingdom set up every where Thus when poor Men were to