depth and height and to know the love of Christ which passeth knowledge and be filled with all the fulness of God We have but light apprehension of the love of God in Christ it leaveth no Impression upon us 2 Thes. 3.5 And the Lord direct your hearts to the love of God Set straight your hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are fluttered abroad to all manner of vanities And therefore the Psalmist prayeth Psal. 86.11 Vnite my heart to thy fear 3. Though we pray to God yet we must not neglect to use the means For God will meet with us in our way in a way proportionable to our reason and we are to meet with him in his way in a way of a duty and means God doth not over-over-rule us by a brutish force nor raise an inclination in our wills but in the way of understanding the ordinary way of working upon man is by the Understanding and so upon the Will What are the means of raising our love 1. A knowledge of our necessity and the excellency and worth of Christ and his Beneficialness to us John 4.10 If thou knewest the gift We love little because we know little Saints and Angels who know him most love him best in Heaven there is compleat love because there is perfect knowledge that the Apostles prayer sheweth how we are rooted and grounded in love Eph. 3. â—7 18 19. 2. Serious consideration The more you lay out your thoughts in the serious consisideration of these things which most tend to feed and breed love Objects and moving reasons kept much upon the mind by serious thoughts are the great means and instruments appointed both by nature and grace to turn about and move the Soul of man consideration frequent and serious is Gods great instrument to convert the Soul Psal 119 59. I thought on my ways and turned my feet unto thy testimonies And to get keep and increase grace witness this Text For we thus Judge that if one dyed for all then were all dead Therefore the total want of love or the weakness of love comes for want of consideration Oh then think often of Gods goodness amiableness and kind heartedness to miserable and unworthy sinners what he is in himself a pardoning God none like him Micha 7.17 What he hath done for you from your youth upward Every one should be his own historian Psal. 139.17 How precious are thy thoughts to me O God how great is the sum of them Every morning come to a new account and audit what he is willing yet to do for you in Christ to pardon all your sins to sanctify you by his Spirit and to give you eternal life and a portion among his people 3. You must increase love by a constant familiarity and communion with God strangeness dissolveth friendship but our hearts settle towards them with whom we frequently converse Job 22.21 Acquaint thy self now with him and be at peace When men neglect prayer their hearts set loose from God Therefore upon all occasions maintain a constant commerce between God and you 4. If there be a breach be soon reconciled again If a man was unclean he was to wash his clothes before even Eph. 4 26 Let not the Sun go down upon thy wrath As between man and man so between God and man forgive us this day as well as give us this day When discontents settle they are hardly removed Jer. 8.4 Shall they fall and not arise turn away and not return 'T is spoken to back-sliding Israel A candle newly put out sucketh light again if you kindle it before it stiffeneth and groweth cold so the sooner we recover our selves the less breach is made by it 5thly Mortify love to the World This is baneful to the love of the Father 1 John 2.15 Love not the World neither the things that are in the World if any man love the World the love of the Father is not in him When the Soul is filled with one object it cannot attend upon another though more excellent The love of the World is that which first kept us from God and still it dulleth the edge of our affections and diverteth us from him therefore watch against the inticements of the flattering world and love the creature in subordination to God Now let me exhort you to the love of Christ. 1. The genius and disposition of love sheweth it is fit for nothing but God As he that looketh upon an ax will say it is fit to cut so he that looketh upon love will say it was made for God love is for that which is good 't is the motion of the Soul to what is good for us Good is the object of love The more good any thing is the more it must be loved this is the disposition of nature and grace doth direct it and set it right Now who is so good as God who hath all goodness in himself All that goodness which is in the creature is derived from him and dependeth on him he hath given us all the good which we have received and that out of meer love yea he hath given us love its self Now whom will you love if he that is love its self seem not lovely to you All loveliness is in him and from him the creature hath none of its self nor for it self Is sin such a thing that for the love of it you will fly from God and goodness 2. Love is but for one object The affection is weakened by dispersion as a River divided into many Channels â—n conjugal Society which is the highest instance of love Mal. 2.15 And did not he make one Yet had he the residue of the Spirit and wherefore one That he might seek a Godly seed God in the beginning made but one Man for one Woman and one Woman for one man yet he could if he would have created more persons at once 't was not out of defect of power but wise choice that their affections might be the stronger Conjugal affection would be weakened if as they are in the brutes they were scattered promiscuously to several objects The true object indeed of love is but one and that is God he is loved for himself and other things for his sake All Lines end in the Center so all the inclinations of the creature should terminate in God Love was planted in us for this purpose that other things might be loved in God and for God 3. The force and vehemency of love sheweth it was made for God First 't is a vehement affection that swayeth the whole Soul God only deserveth these heights and excesses which are in love We make Gods of other things when we love them without subordination to him Sampson was led about like a Child by Delilah Men contemn all things honour name credit riches for their love ease pleasure Turn this to money covetousness is Idolatry Eph. 5.5 To pleasure and the belly becometh 2 God Phil. 3 19. 2. 'T is love maketh
man can think of nothing but the Delights of the Flesh and so becometh a ready Prey to Sathan Oh then shake off Laziness and the ease of the Flesh God is at work John 5.17 the Creatures are at work the Sun is alwayes going up and down Secondly Another Cause is a Foolish Modesty and Pusillanimity Oh this should not be We should not like Saul hide among the Stuff when God calleth us forth to some Employment for his Glory 1 Sam. 10.22 or with Moses draw back when Opportunity is offered us to be useful in our Generation Exod. 4.20 God can help the stammering Tongue and will bless mean Gifts when you sincerely obey his Call Thirdly Self-love Phil. 2.21 All men seek their own things not the things of Jesus Christ. Many care not how it goeth with Chrsts Matters if their particular go right they serve their own worldly Ease Profit Credit Pleasure Fourthly Distracting Businesses or love to the World this is digging in the Earth and hiding our Talent indeed 2 Tim. 4.10 Demas hath forsaken me and embraced the present World Fifthly Fear of Danger if publickly Active for God some are so Cowardly that they are Brow-beaten with a frown cannot venture a lesser Interest cannot bear a Scoff or a disgraceful Word therefore sneak loath to own what they are or to do for Christ and his despised Cause this is not a Christian Frame Phil. 1.28 In nothing terrifyed by your Adversaries which to them is a Token of Perdition but to you of Salvation and that of God It looketh like Christs Business he speaketh of Endeavours to propagate the Faith of Christ and to gain men to embrace the Gospel VSE Let us see if we be found in the Number of the Faithful or Vnfaithful A negligent Ministry a Gallio a careless Magistrate an idle Master of a Family a sloathful Christian is like the Servant in the Text You have your use whether you be in a publick or private Station let us be faithful if but one Talent the smallest gifts must not lye idle but be seriously exercised for Gods glory if but one your Temptations are the less Private men are not exposed to such Dangers as publick Persons It will Aggravate your Negligence if when less is required you are found idle Oh therefore shake off the ease of the Flesh that loathness to be troubled with the faithful Discharge of your Duty SERMON XIII MATTH XXV v. 19 20 21 22 23. After a long time the Lord of those Servants cometh and reckoneth with them And so he that had received five Talents came and brought other five Talents saying Lord thou delivered'st me five Talents behold I have gained besides them five Talents more His Lord said unto him Well done thou good and faithful Servant thou hast been faithful over a few things I will make thee Ruler over many things Enter thou into the joy of thy Lord. He also that had received two Talents came and said Lord thou deliveredâ—st unto me two Talents behold I have gained other two besides them His Lord said unto them Well done thou good and faithful Servant thou hast been faithful over a few things I will make thee Ruler over many things Enter thou into the joy of thy Lord. WE now come to the Third part of the Parable The 1. We called the Distribution 2. The Negotiation 3. The Account This Account is First Spoken in the General vers 19. Secondly More Particularly described and set forth There we shall take notice First Of the Reckoning with the good Servants Secondly With the bad one In the Passages that concern the good Servants you may take notice of the Servants Account and the Masters Approbation The account of the first Servant is in vers 20. of the second in vers 22. the Masters Approbation in vers 21 23. He entertaineth both the Servants with the same countenance and the same words 1. I begin with the general intimation of the Account ver 19. Where the Time 1. When he cometh After a long time 2. His Work what he will do when he cometh He reckoneth with his Servants First For the Time I. Doct. There is a good space of time between Christs Ascension and second coming Q. But why is this last reckoning so long delayed A. Not from any unreadiness in Christ he is ready to judge if we be ready to be judged 1 Pet. 4.5 But 1. There is a Reason on the part of the good and that is that the Number of the Elect may be gathered who live in several Ages and places and it requireth some time and pains to work upon each Soul of them for not one of those must perish 2 Pet. 3.9 And after they are converted there must be some time allowed to exercise their diligence They must have a day to work in John 9.4 and to try their Faith and Patience in Rev. 6.11 They should rest yet for a little season untill their fellow-servants and their Brethren that should be killed as they were should be fulfilled A certain number are enrolled for Sufferings as well as for Heaven many of which had not obtained their Crown as the High-priest tarryed within the Vail till his Ministration ended As long as there is need of Christs Intercession he deferrs his second coming 2. On the wickeds part 't is necessary they should have a time of Improvement that they may be left without excuse Rom. 9.22 What if God willing to shew his wrath and to make his power known endured with much long-suffering the vessels of wrath fitted to destruction 'T is for the glory of God that he should take them when ripe Then the Angel thrusts in his sickle Rev. 14.15 Therefore they have longer time of prospering in their sinful wayes 1. Let us not make an ill use of this either to deny or doubt of his Coming as those 2 Pet. 3.3 or of slackening or putting off your Preparation as the naughty Servant Mat. 24.48 49. But let us wait with patience and hold out to the very last Saul held out till Samuel was even ready to come and so forced himself to offer Sacrifice whereby he lost his Kingdom 1 Sam. 13.8 9. If he had stayed a little longer Samuel had come So many grow weary of doing and suffering and miscarry in the very Haven We wait in ordinary things Jam. 5.7 8. Be patient therefore Brethren unto the coming of the Lord. Behold the Husband-man waiteth for the precious fruit of the earth and hath long patience for it until he receive the early and latter rain Be ye also patient stablish your hearts for the coming of the Lord draweth nigh His hastiness cannot alter the seasons so we in improving our Interests and employing our Talents should not faint Gal. 6.4 And be not weary in well doing for in due season we shall reap if we faint not 2. Let us shame our selves that having so much time we have done so little work Our Master hath tarryed
of this Affection to set the Mind a-work and to preoccupy and forestall the Contentments we expect before they come by serious Contemplations and feasts the Soul with Images and Suppositions of things to come as if they were already present So should we demean our selves as if the Judgment were set and the Judge upon his white Throne and we heard him Blessing and Cursing Absolving and Condemning The Heart will be where the Treasure is Math. 6.18 As if we saw Christ with his faithful ones about him If a Beggar were adopted to the Succession of a Crown he would please himself in thinking of the Happiness Honour and Pleasure of the Kingly Estate If you did hope to be Coheirs with Christ or to inherit the Kingdom prepared for you you would think of it more than you doe Our musings discover the temper of our Hearts A carnal Heart is alwayes thinking of building Barns advancing the Family higher our worldly Increase Luke 12.18 I will pull down my Barns and build bigger and bestow my fruits And those in James ch 4.13 To morrow we will go to such a City and continue there a year and buy and sell and get gain 'T is usual with men to feed themselves with the pleasure of their Hope As young Heirs spend upon their Estate before they possess it 2. By hearty Groans Sighs and Longings Rom. 8.23 We groan in our selves They have had a taste of the Clusters of Canaan in private Justification They can never be soon enough with Christ when shall it once be They are still looking out and the nearer to enjoyment the more impatient of the want The earnest expectation of the Creature Rom. 8.19 Stretching out the head to see if they can spy a thing a great way off As Judg. 5. She looked through the Lettice Why is his Chariot so long a coming They would have a fuller draught of Consolation more access to him and Communion with him 3. By lively Tastes and Feelings 'T is called a Lively hope 1 Pet. 1.3 not a living hope only but lively because it quickens the Heart and filleth it with a solid Joy Rom. 5.2 1 Pet. 1.8 Where we have such a fruition the very looking and longing giveth us a taste 3. This hope should put us upon serious diligence and earnest pursuit after this blessedness 1 Pet. 1.13 Partly as it purgeth the heart from Lusts 1 Joh. 3.3 He that hath this hope in him purifieth himself as Christ is pure These are the Months of our Purification wherein we are made meet to be partakers of the Saints in light we are a preparing for Heaven as that is prepared for us and 't is a lively expectation which produceth this That puts us upon Mortification and diligence in cleansing the Soul that we may be counted worthy to stand before the Son of God Partly as it withdraweth our hearts from present things and minding earthly things But our Conversation is in Heaven Phil. 3.18 19 20 21. A man that is alwayes looking and longing for the world to come the present world is nullified to him and he hath a mean esteem of all secular Interests and contentments in comparison of those other which his Soul looketh after As a man looking upon the Sun cannot see an object less glorious on the contrary our overprizing secular Contentments necessarily breedeth an undervaluing of matters heavenly and those that have so great a relish for the world and the delights of the flesh they know not what Eternal life meaneth The Israelites longed for the flesh-pots of Aegypt before they tasted the clusters of Canaan by Faith Moses refused the Honours and Pleasures of Pharaoh's Court We cannot value real Happiness 'till we are brought to contemn earthly Happiness Partly as it urgeth to care and diligence and constancy in Obedience This is the Spring that sets all the wheels a going Phil. 3.13 I press towards the mark because of the high prize of our calling What is the reason Christians are so earnest and serious there is an excellent Glory set before them the Race is not for trifles we want vigour and find such a tediousness in the Lords work because we do not think of the Kingdom of Heaven prepared for us 2 Cor. 8.8 9. 1 Cor. 15.53 We are confident and willing rather to be absent from the body and present with the Lord Wherefore we labour that whether we are present or absent we may be accepted of him If it be tedious to us to be at work for God this tediousness will not consist with the chearful remembrace of that great Blessedness which he hath prepared for us How eminent should we be in the labours of Holiness to whom this Estate was so peculiarly designed Partly in Self-denyal men venture all in this vessel of Hope Self-denyal is seen in refusing and resisting temptations of honour and profit sin maketh many Promises and so prevaileth by a carnal Hope Balaam was enticed by proffers of riches to Curse Gods People Babylons Fornications are presented in a Golden Cup now Faith and Hope sets Promise against Promise Heaven against Earth the Pleasures at Gods right hand against carnal delights as the Kingdoms of the world are nothing to this glorious Kingdom Partly in Charity laying up treasure in Heaven Luk. 12.33 Being rich in good works 1 Tim. 6.18 I call this Self-denyal because 't is a loss for the present Eccl. 2. So in hazarding Interests Christians Blessings are future their Crosses are present Rom. 8.18 2 Cor. 4.12 Thus you see there are some who are carryed on by the hopes of Heaven to make serious preparation others are wholly wedded and addicted to present things The World morally and spiritually considered is divided into two ranks the one of the Devil the other of God Some seek their rest and happiness on earth others eternal Felicity in Heaven by nature all are of this earthly Society in the Kingdom of darkness and strangers to the Common-wealth and City of God but when Grace hath wrought in them the belief of this coming of Christ and the hope of this blessed Estate is rooted in us we are alwayes purging out of fleshly lusts and weaning our hearts from the world exercising our selves to Godliness and denying our worldly Interests 4. This Hope must moderate our Fears Sorrows and Cares so as no temporal thing should unreasonably affect us Luk. 12.32 Fear not little flock The Fear is allayed the World cannot take away any thing from us so good as Christ will give unto us if our earthly Estate be sequestred or any way taken from us we have a better Estate in Heaven Heb. 10.34 If we be reproached and disgraced in this world yet we shall be Kings and Priests and for ever be honoured in Heaven if banished and driven from place to place so that we can find no rest nor safety but are wearied out with our removals let us consider we have a place of eternal abode in Heaven
a Kingdom that cannot be shaken of which none can dispossess us our Sufferings may be many long and grievous but then all will be at an end when Christ shall place us at his right hand Heb. 6.19 Which Hope have we as an Anchor of the Soul both sure and steadfast and which entereth into that within the veil We have a sure Anchor in the stormy gusts of Temptations 1 Thes. 5.8 Let us put on the Breast-plate of Faith and Love and for an Helmet the hope of Salvation and Eph. 6.17 And take the Helmet of Salvation Hope is our Helmet in the dreadful day of Battel As long as we can lift up our heads and look to Heaven we should patiently bear all Calamities We shall at last hear this Blessed Voice Come ye blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World SERMON XXII MATTH XXV v. 35 36. For I was an Hungred and ye gave me Meat I was Thirsty and ye gave me Drink I was a Stranger and ye took me in Naked and ye Cloathed me I was Sick and ye visited me I was in Prison and ye came unto me WE have seen the Sentence now the Reason of the Sentence For The Illative Particle sheweth that many like the Sentence would be glad to be entertained with a Come ye blessed of my Father But turn back upon the Reason to Visit Feed and Cloath they have no mind or to any other serious Duties and Acts of Faith and Self-denyal but we must regard both and I hope in a business of such moment you will not be skittish and impatient of the word of Exhortation I shall first Vindicate the words and then give you some Observations from them First Vindicate them and assert their proper sense and intendment for upon the Reading four Doubts may arise in your minds 1. That good Works are the reason of this Sentence 2. That the good Works of the Faithful are only mentioned and not the evil they have committed 3. That only works of Mercy or the fruits of Love are specified 4. All cannot express their Love and Self-denyal this way Let me clear these things and our way will be the more easie and smooth afterward I. For the first Doubt That works are assigned as the reason of the Sentence of Absolution For the Papists thence inferr their Merit and causal influence upon Eternal Life I Answer 1. 'T is one thing to give a Reason of the Sentence another to express the Cause of the Benefit received and adjudged to us by that Sentence A Charter may be given to a sort of People out of meer grace and Priviledges promised to all such as are under such a qualification though that qualification no way mâ—riteth those Priviledges and that Grace promised As if a King should offer Pardon and Preferment to Rebels that lay down their Arms and return to their Duty and Allegiance and live in such bounds their returning to their Duty doth not merit this Pardon for it was a meer act of Grace in the Prince much less doth their return to their Duty and living peaceably within their ancient bounds merit the Honours and Advancement promised yet this is pleadable in Court and the Judge that taketh knowledge of the Cause taketh the Reason of his Sentence from their peaceable Living within their bounds whereby he Judgeth them capable of the Honours promised and expected So here God of his meer Grace promiseth the Pardon of our Sins and to bestow upon us Eternal life if we Believe and Repent and return to the Duty we owed him by our Creation Our Obedience is not the Cause of our Pardon or of our right to Glory but his free Promise but yet this qualification must be taken notice of by our Judge in the great day as the Reason of his Sentence The sprinkling of the Door-posts with Blood was not a proper cause to move the destroying Angel to pass over but according to that Rule he must proceed the admitting all that have a Ticket to any Solemnity is not the Cause why they are worthy to be received This is clear that a Person is justified in some other way than a Sentence is justified These works are produced to justifie the Righteousness of his Sentence before the whole World A Sinner is justified by Faith Christ's Sentence by the Believers Obedience 2. That Works merit not the Blessings promised and adjudged to us is evident For they are due Luke 17.10 So likewise ye when ye shall have done all those things which are commanded you say We are unprofitable Servants ne have done that which was our Duty to doe And they are imperfect Phil. 3.12 Not as though I had already attained or were already perfect And they are Gifts of God for which we ought to give him thanks 2 Cor. 8.1 A Grace of God bestowed on us and Gifts have no Equality with the Reward Rom. 8.18 And they are done by Servants redeemed by an Infinite Price 1 Pet. 1.19 With the Precious Blood of Christ as of a Lamb without blemish and without spot being already appointed Heirs of Eternal Life Rom. 8.17 Deserving eternal Death Rom. 6.17 and that need continually implore the Mercy of God for the Pardon of Sin So much as you ascribe to mans Merit so much you detract from the Grace of God And the more sin is acknowledged the more Illustrious is Grace Rom. 5.20 Where sin abounded Grace did much more abound You cross the Counsel of God all glorying in himself 1 Cor. 1.29 That no flesh should glory in his presence And Deut. 9.4 5 6. Speak not thou in thy Heart after that the Lord thy God hath cast them out from before thee saying For my Righteousness the Lord hath brought me in to possess this Land but for the wickedness of these Nations the Lord doth drive them out from before thee Not for thy Righteousness or for the uprightness of thine heart dost thou go to possess their Land But for the wickedness of these Nations the Lord thy God doth drive them out from before thee and that he may perform the word which the Lord sware unto thy Fathers Abraham Isaac and Jacob. Vnderstand therefore that the Lord thy God giveth thee not this good land to possess it for thy Righteousness for thou art a stiff-necked People 3. That Works are produced as the undoubted Evidences and Fruits of a true and sound Faith Justification is opposed to Accusation before Gods Tribunal A double Accusation may be brought against us That we are Sinners or guilty of the breach of the first Covenant And that we are no sound Believers having not fulfilled the Conditions of the Second From the first Accusation we are justified by Faith From the latter we are justified by Works and that not only in this World but in the day of Judgment Christs Commission and Charge is to give Eternal Life to true Believers and the Mark of true
the Righteous and the full Vengeance of the Wicked keep time and pace Christ cometh to fetch the Saints to Heaven in Sate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.19 The earnest Expectation of the Creature waiteth for the Manifestation of the Sons of God Then it shall be seen what God will do for his Children They are clad in their best Robes to set off Christ's Triumph So suitably the Wicked's Judgment is not yet full upon the last day it shall be increased Christ sets himself a-work to shew the power of his Wrath to cloath them with Shame and Contempt 2. Scripture 2 Thess. 1.6 7 8 9 10. When the Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming Fire taking vengeance on them that know not God and obey not the Gospel of our Lord Jesus Christ Who shall be punished with everlasting Destruction from the Presence of the Lord and from the Glory of his Power Heb. 10.27 There remaineth nothing but a certain fearful looking for of Judgment and fiery Indignation which shall devour the Adversary And in many other places 3. Reason The Body which hath so long Respite then hath its share of Misery upon the Re-union of the Body and Soul they shall drink the Dreggs of God's Wrath The Soul worketh on the Body and the Body on the Soul As an heavy sad Spirit weakens the Body and dryeth up the Marrow of the Bones and a sickly Body maketh the Soul sad and mopish so when the Soul is filled with Anguish and the Body with Pains their Torment must needs be greater because they have had a great sense of the Joyes of the glorified Saints as that Nobleman Thine Eyes shall see it but thou shalt not taste of it It worketh upon their Envy to see them glorified whom they have maligned and used despightfully and it worketh upon their Conscience this they have lost by their own folly As a Prodigal that cometh by the Houses and Fields which he hath sold and thinks This was mine 't is a grating thought to think This might have been mine Partly because of Judgment and Sentence Then the Books are opened and all their wayes are discussed They are ashamed but God is cleared and vindicated There is a Worm as well as a Fire The Fire signifieth God's Wrath the Worm the gnawing of their own Conscience 'T is hard to say which tormenteth them most the Terribleness or the Righteousness To consider that God is righteous in all that we feel and we our selves have been the Causes of our own Ruine this is a cutting thought to the Damned It maketh them gnash their Teeth and though they hate God they can discharge the anger upon none but themselves Besides their Companions are gathered together those that sinned by their Inticement or Example which are as Fuel to kindle the Flames bind them in Bundles and set Fire on one another Objects reviving Guilt are very displeasing here when Conscience flieth in the face as when Amnâ—n hated Tamar They cannot look upon the Devils but they think of Temptations upon the Damned but either they read their own Guilt by Reflection they are the same or else it bringeth to mind their former Example they brought them to this place Again Christ's final Sentence is past and therefore Wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such Wrath as they cannot have more for he will no more deal with them 1. VSE Observe how a Sinner hasteneth to his own Misery by steps and degrees In this life we are adding Sin to Sin and in the next God will be adding Torment to Torment Here God beginneth with us Joh. 3.18 He that believeth not is condemned already Do not say 't is a long time till the last Judgment the Halter is about thy Neck and there needeth nothing but turning over the Ladder Men are not sensible of it till they come to die then there is an Hell in the Conscience a Sip of the Cup of Wrath. The Honours of the dying Wicked are the Suburbs of Hell then Yellings and Howlings begin At Death the Bond of the old Covenant is put in Suit and at the Separation the Gaolâ—r carryeth us away to Prison there the Soul is detained in Chains of Daâ—kness in a fearful Expectation of more Judgment I am horribly tormented in this Flame But after Christ's coming to Judgment we are plunged into the depth of Hell the whole Man is overwhelmed with Misery Well then if you add Drunkenness to Thirst God will add to your Plagues till Wrath come upon you to the uttermost II. Observe the Patience of God he doth not take a full Revenge of his Creatures till the last day The most miserable Creatures are suffered to enjoy some degree of Happiness or rather do not feel the whole Misery at the first In the most dreadful Executions of God's Justice you may read Patience God is patient to the fal'n Angels though presently upon their Sin they were cast down into Hell 2 Pet. 2.5 but much more to sinning Man In the day that thou eatest thereof thou shalt 〈◊〉 was the Sentence yet the Sentence is prorogued till the day of Judgment To those whom he hath a mind to destroy he is patient The old World he bore with first an hundred and twenty Years and then the Rain was forty dayes in coming and Reprobates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9.22 He endureth them with much long-suffering Intermission of Wrath in this life and Respite to the Body till the great Day How doth God bear with a company of Hell-hounds he suffereth them to stand by as a Dog while the Bread of Life is distributed to the Children To bear with his Children is much but to bear with his Enemies who seek not his favour and are the worse because forborn and do provoke him daily and do not relent and acknowledge their Offence is much more yet all this while God holdeth his hands Admire his Patience but do not abuse it We are apt so to do Eccles. 8.11 Because Sentence against an evil Doâ—r is not speedily executed therefore the Hearts of the Sons of Men are fully set in them to do evil Reprobates fare well for a time live in plenty and ease and therefore think Hell but a Dream and vain Scare-crow But take heed that which is kept off is not taken away And when you see wicked men endured and not presently â—ut off be not offended their day is coming 1 Pet. 2.9 they are but reserved Justice shall break forth though the Cloud of Mercy long overshadow it Their Doom was long since past God might strike them dead in an instant III. One Judgment maketh way for another Our Anger is rash and therefore cooleth by degrees 't is at the heighth at first but it is not so with God his heateth by degrees and is worst at last There is first Snares then Chains oâ— Darkness then a most active sense of the wrath and displeasure of God Let no man
the Gentiles the Wrestlers were anointed Which may be applied to Christ who was now to wrestle and conflict with all the Prejudices and Difficulties of Man's Salvation But it is rather taken from the Customs of the Ceremonial Law Three sorts of Persons we find to be anointed among the Jews Kings as Saul David Solomon 1 Sam. 9.16 Thou shalt anoint him to be Captain over my People Israel Therefore they were called the Lord 's Anointed 1 Sam. 26.11 Priests All the Priests that ministred in the Tabernacle or Temple chiefly the High-Priest who was a special Figure of Christ Exod. 29.29 And the Holy Garments of Aaron shall be his Sons after him to be anointed therein and to be consecrated in them Prophets 1 Kings 19.16 Elisha the Son of Shaphat shalt thou anoint to be Prophet in thy room As Oil strengthneth and suppleth the Joints and maketh them agile and fit for Exercise so it noteth a designation and fitness for the Functions to which they were appointed So Christ because he was not to be a Typical Priest or Prophet or King therefore he was not typically but spiritually anointed not with a Sacramental but real Unction not of Men but of God immediatly Therefore we shall inquire how Christ was anointed It implyeth two things 1. The giving of Power and Authority Heb. 5.5 Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son this day have I begotten thee Therefore though Christ be of the same Power and Authority with the Father yet as Mediator he must be appointed Christ took not on him the honour of a Mediator but received it of his Father God needeth not to appoint a Mediator it was his free Grace To save Sinners is not proprietas Divinae Naturae but Opus liberi Concilii This Council had its rise from the Mercy and free Grace of the Father he might have required this punishment of our selves If any had interposed to mediate for us without God's Will and Calling his Mediation would have been of no value a Pledg whereof we have in Moses Exod. 32.32 33. Yet now if thou wilt forgive their Sins and if not blot me I pray thee out of the Book of Life And the Lord said unto Moses Whosoever hath sinned against me him will I blot out of my Book And besides where should we have found a sufficient Mediator unless he should have given us one Therefore there is much in the Father's anointing or appointment therefore is the Mediation of Christ so effectual it is made by his own Will John 8.42 I proceeded forth and came from God neither came I of my self but he sent me John 6.27 Him hath God the Father sealed as a Magistrate hath the King's Broad Seal Which is a great comfort when we go to God we may offer him Christ as authorized by himself thou hast sent thy own Son to be a Mediator for me And we may plead it to our selves in Faith God the Supream Judg the wronged Party hath appointed Christ to take up the Controversy between him and me 2. The bestowing on him the Holy Ghost who might make the humane Nature fit for the Work So Acts 10.38 Him hath God anointed with the Holy Ghost and with Power The humane Nature of Christ was fitted for the Employment for though it were exalted to great Privileges yet it could not act beyond its Sphere and Sanctification is the personal Operation of the third Person Now the Work of the Holy Ghost was in the Womb of the Virgin to preserve the Humane Nature of Christ from the infection of Sin From a Sinner nothing could be born but what was unclean and sinful by this Anointing Christ was made perfectly just strengthned to all Offices especially to offer up himself Heb. 9.14 Who through the Eternal Spirit offered himself without spot to God To overcome all Difficulties and Temptations Isa. 42.1 Behold my Servant whom I uphold my Elect in whom my Soul delighteth I have put my Spirit upon him The Work of Redemption was a weighty Work Christ had to do with God Devil and Man to bear the Wrath of God for the whole World 2. To what was Christ anointed To the Office of a Mediator in general particularly to be King Priest and Prophet of the Church To be a Prophet to teach us by his Word and Spirit Mat. 17.5 This is my beloved Son in whom I am well-pleased hear ye him God bespeaketh audience To be a Priest to intercede and die for us To be a King to rule us by his Spirit and to give Grace and Glory to us Vse 1. Let us receive Christ as an anointed Saviour Christ is set over us by Authority Let us come to him as a Prophet denying our own Reason and Wisdom as a Priest seeking all our acceptance with God through his Merit Let us plead Lord Thou hast anointed Christ to offer himself a Sacrifice for me As a King let us give up our selves to the Authority and Discipline of his Spirit God's anointing is the true Reason and Cause why we should come to Christ. Vse 2. Comfort We are anointed too Christ's Ointment is shared amongst his Fellows he was anointed more than we but we have our part Psal. 133.2 Like the precious Ointment upon the Head that ran down upon the Beard even Aaron 's Beard that went down to the Skirts of his Garment 1 John 2.27 The anointing which ye have received of him abideth in you We are made Prophets Priests and Kings Prophets meet to declare his Praises Priests fit for holy ministring Kings to reign over our Corruptions here and with Christ for ever in glory as the Queen is crowned with the King SERMON V. JOHN XVII 4 I have glorified Thee on the Earth I have finished the Work which Thou gavest me to do IN this Verse there is another Argument to inforce the main Request of his being glorified it is taken from the faithful discharge of his Duty and his Integrity in it it was all finished and finished to God's Glory therefore it was not unjust that he should now desire to be glorified When our Work is ended then we look to receive our Wages Now saith Christ I have finished the Work and besides which giveth weight to the Argument I have glorified Thee The Reason of Christ's Request seems to be taken from the Eternal Covenant Do your Work and you shall see your Seed and from those Promises 1 Sam. 2.30 Them that honour me I will honour Prov. 4.8 Exalt her and she shall promote thee she shall bring thee to honour when thou dost embrace her Well Christ sheweth that his Request is not unequal Though this be the general Relation of the Context yet it is good to note the particular dependance between this and the former Verse Christ said that it was Eternal Life to know him that was sent now he sheweth he had discharged that Work for which he was
corrupt according to the deceitful Lusts And that ye put on the New Man which after God is created in Righteousness and true Holiness It is indeed a Question Where the Trial of a Christian lieth â—ost sensibly in Mortification or Vivification in an hatred of Sin or in the practice of Duty It may be alledged that our Nature doth more easily close with Precepts than Prohibitions We are many times content to do much if the Law require this or that we yield and consent to it but to be limited and debarred of our Delights this is most distasteful Men that love Sin cannot endure Restraints O that there were no Bonds And therefore to meet with Man's Corruption the Decalogue consists more of Prohibitions than Precepts the fourth and fifth Commandment are only positive But then on the other side it may be alledged that many that live a civil Life and do no Man wrong have no care of Communion with God and that Sins trouble the Conscience more than Want of Grace Natural Conscience doth not use to smite for spiritual Defects Sins work an actual Distemper and Disturbance to Reason It is the new Nature that maketh Conscience of Duties and of obeying God's Precepts therefore the New Nature is here most tried but yet both must be regarded 2. Both are alike disserviceable to the Work of Grace It is another Question Whether we are more hardened by Sins of Omission or by Sins of Commission For Sins of Commission it may be alledged that they stun the Conscience like a great Blow on the Head and cast Grace into a Swoon David's Adultery put all out of order 2 Sam. 12.14 Howbeit because by this deed thou hast given great occasion to the Enemies of the Lord to blaspheme the Child which is born of thee shall surely die He lay in a spiritual Swoon till the Child was born But then on the other side Neglect of Duty depriveth us of the Influences of Grace and hardens us insensibly An Instrument tho never so well in Tune yet if you let it alone it will be soon be out of order worse than if a String were broken After some great and sudden Fall into Sin theâ—â— may be a Recovery as in David's Case but it is hard to recover out of long Neglects Therefore Sins of Omission are more dangerous than Sins of Commission And if your Communion with God be not constant the Heart contracts Rust. A Key that is seldom turned is rusted in the Lock by neglect and omission of God and Duties the Heart is wonderfully hardened and estranged from God Gifts and Graces languish and perish in Idleness 2 John v. â— Look to your selves that we lose not those things which we have wrought Standing Pools are apt to putrify and Sins increase as well as Unfitness for Duties the Motions of the Spirit are quenched 3. Both are odious to God It is a Question Whether God hateth most the careless sluggish Person or the outwardly vicious A barren Tree cumbreth the Ground and is rooted out as well as the Bramble It is not enough that a Servant do his Master no hurt but he must do his Work An Husbandman is not contented that his Land does not bear him Briars and Thorns but it must yield him good Grain It is not enough to say I am no Swearer no Drunkard What Communion have you with God What motions and feelings of the Power of Holiness Want of Grace depriveth a Man of Happiness As you would not be damned in Hell so you should get Evidences for Heaven Negative Righteousness in abstinence from Sin the Brutes and inanimate Creatures have it is improper and lame Omission of good Duties is a more general Means of Destruction than Commission of Evil But then Commission of Evil is ever accompanied with Omission of Good but Omission of Good is not always accompanied with Commission of Evil. He that doth Evil dishonoureth God more but he that omitteth Good disadvantageth himself more Sin is more odious than Want of Grace in it self yet Want of Grace considering our Advantages may provoke God as much as Commission of Sin II. To whom he prays Holy Father sanctify them Observe It is God must sanctify us We cannot ouâ— selves and Means will not without God 1. We cannot our selves We could defile our selves but we cannot cleanse our selves as little Children defile themselves but the Nurse must make them clean A Sheep can wander of it self but it is brought home upon the Shepherd's Shoulders Domine errare per me potui redire non potui God that gave us his Image at first must again stamp it on the Soul Who can repair Nature depraved but the Author of Nature When a Watch is out of order we send it to the Workman Eph. 2.10 We are his Workmanship created in Christ Jesus unto good Works that we might walk therein Levit. 21.8 I the Lord that sanctify thee am holy It is God's Prerogative 2. The Means cannot without God It is by the Truth but God is the principal Cause Sanctification is ascribed to many Causes To God the Father as he decreeth it Jude 1. To them that are sanctified by God the Father To the Son as he merited it Eph. 5.25 26. He gave himself for the Church that he might sanctify and cleanse it To the Holy-Ghost as he effects it 2 Thess. 2.13 God hath from the beginning chosen you to Salvation through Sanctification of the Spirit To Faith as it receiveth the Grace of God Acts 15.9 Purifying their Hearts by Faith To the Word as the Instrument of begetting it John 15.3 Now ye are clean through the Word which I have spoken unto you It is the external Means But all Efficacy is of God and Grace is his Creature else what should be the reason why the same Word preached by the same Minister worketh on some and hardneth others at least it amendeth them not Lydia alone is converted because the Lord opened her Heart Acts 16.14 Man's Will doth not put the difference but God's Grace Vse It presseth us 1. To wait and look for it from God A Plant thriveth better by the Dew of Heaven than when watered by the Hand We may say as Peter Acts 3.12 Why look ye so earnestly on us as tho by our own Power and Holiness we had made this Man to walk Am I in the place of God saith Jacob to Rachel Gen. 30.2 When you look only to the Teacher's Gifts you lose the Divine Operation it may fill your Heads with Fancies and Notions but not your Hearts with Grace 2. To praise the Lord when it is accomplished 1. Cor. 3.5 What is Paul Or what is Apollo but Ministers by whom ye have believed As if Children should thank the Servants for what they have Grace maketh us more in debt you have received it from him not from your selves Not I but the Grace of God in me Thy Pound hath gained ten Pounds If you have any Holiness any
a vain Conversation 1 Pet. 1.18 By his Death the Covenant is made a Testament and all the Precepts are turned into so many Promises and Legacies Christ will give what he requireth All Excuse is taken away from Laziness and Wickedness is no longer allowed the Plea of Weakness There is Help offered in Christ. 5. Terrible Threatnings The Word is impatient of being denied it would have Holiness upon any Terms There is somewhat propounded to our Fear as well as our Hope Not only the Loss of Happiness Heb. 12.14 Follow Peace with all Men and Holiness without which no Man shall see God which is Loss enough to an ingenuous Spirit But the Forfeiture of the Soul into eternal Torments without ease without end Go ye Cursed into everlasting Fire God hath a Prison for obstinate Creatures a Worm that never dies a Fire that never goes out Whose Heart doth not tremble at the mention of these things We cannot endure the Torment of one Night under a Feaverish Distemper how shall we think of lying down in everlasting Burnings 6. The Word presseth all this with such a Majesty and Power that it astonisheth the Conscience and maketh the Hearts and Souls of Men to quake within them Felix trembled at the mention of Judgment to come There is so much of God in the Word that if it doth not renew Men it doth restrain them maketh them tremble where it hath least force it cometh with such a manifestation of divine Authority upon the Conscience Lactantius saith Nihil ponderis habent illa Praecepta quia sunt humanae There is no such Majesty in humane Precepts Nemo credit quia tam se hominem putat esse qui aâ—divit quà m illum qui praedicat Man is not astonished by Man Verba dedi verba reddidi But now the Word of God searcheth the Heart pincheth the Conscience and where it worketh least it maketh Men to quake within themselves It is said Mat. 7.28 29. The People were astonished at Christ's Doctrine for he taught them as one having Authority and not as the Scribes God's Word cometh with Evidence and Conviction upon the Conscience that they admire the Power of it there is Sovereign Majesty in it the Draught is like the Author Thus you see what a powerful Instrument the Word is even in a moral way therefore the fittest Means whereunto God should join his Assistance to work on the Heart of Man Vse 1. Of Information 1. It informeth us what a Treasure Truth is and what a value we should put upon it There are two Things in the World that God is very tender of his Truth and his Saints In the Controversy about Toleration Men on the one side have urged the danger of medling with Saints on the other side others have urged the value of Truth If the whole Controversy did depend upon this Issue which are to be most respected the Truth or the Saints since God is tender of both it would soon be decided For besides this that it is strange that they only who are called Saints should be afraid of a vigorous Prosecution and Defence of the Truth it is clear Truth must have the Preheminence for it is Truth that maketh Saints and we had need be more tender of the Root than of the Branches 2. It informeth us that out of the true Religion there is no Salvation because there is no true Holiness and without Holiness no Man shall see God Heb. 12.14 Follow Peace with all Men and Holiness without which no Man shall see God It is not without Peace the Necessity is not laid upon that but Holiness for Peace is often broken for Strictness sake A Man that is faithful and sincere may have little of the World's respect But now without the true Religion there is no Holiness that 's clear Hence 't is said Sanctify them by thy Truth There may be Civility and the Exactness of a moral Course counterfeit Grace but there can be no true Sanctification because the Heart can never be good that is ignorant of the Truth and poisoned with Error there may be Superstition which is but a Bastard Religion there may be a good Life but there cannot be a good Heart no true Comfort and true Grace Anima quae à Deo fornicata est casta esse non potest He that believeth ill can never live well Grace and Truth are Twins that live and die together Moral Vertue is very defective in it self Sapientia eorum plerumque abscondit vitia non abscindit All their Craft was to hide a Lust not to root it out 3. That they have not a sound apprehension of Truth that have no Grace There may be a naked and unactive Apprehension that is not accompanied with Power they learn Truth by rote and rest in a vain Speculation but have no strength to perform their Duty 2 Tim. 3.5 compared with Rom. 2.20 What in one place is called a Form of Godliness is in the other called a Form of Knowledg Poor slight and superficial Apprehensions of the Truth they take up Truth not upon any Divine Testimony or Evidence of the Spirit but upon the Credit and Authority of Men the Practice and Profession of the Nation or the Injunctions of a Civil State This is the account of most Mens Truth and Faith Alas Truth thus received entreth not upon the Heart Men gain but a disciplinary Knowledg a literal Knowledg and a spiritual Knowledg differ Ephes. 4.21 If so be that ye have heard of him and have been taught by him as the Truth is in Jesus When a Man receiveth it out of the Hands of the Spirit of Christ it frameth and disposeth the Heart to Godliness So Col. 1.6 Since ye heard of it and knew the Grace of God in Truth The tasting of a Thing excelleth the reading of it the true inward powerful affectionate Knowledg affecteth the Heart and altereth and changeth it A Man knoweth no more of Christ than he valueth esteemeth and affecteth and which puts the whole inward Man into an holy spiritual Frame Good Principles if heartily embraced will 〈◊〉 a good Conversation The Point needeth to be heeded in these Times when Knowledg is increased but practice and strictness suffereth an abatement and decay Boni esse desinunt postquam docti evaserint What Strength and Power of Religion possesses the Heart When you know the Truth doth it carry you to God and Godliness 4. They that are above Scriptures have no true Holiness God sanctifieth by the Truth It is strange how Charity over-reacheth to saint Antiscripturists and Men above Ordinances whereas it is the true Ground and Reason of Sanctification As Bernard saith of some That whilst they plead for the Salvation of Heathens scarce shew themselves Christians So I am afraid our excessive Charity to Men argueth little Affection to God God accepteth no Holiness but Word-Holiness and worketh Holiness no other way I doubt they that despise Prophesying quench the Spirit When
is to sanctify God when we can say he is thus and none like him Now it is fit that you should be acquainted with the Grounds and Reasons of your holy Profession with the distinct Excellency that is in it above all other Religions in the World God counts no Assemblies in the World to be like the Church therefore we should be always studying the Excellencies and Perfections of God that we may see there is none like our God That Phrase Who is like unto thee is twice used in Scripture Of the Church Deut. 33.29 Who is like unto thee O People saved by the Lord And of God Micah 7.18 Who is a God like unto thee who pardoneth Iniquity c. The Church should in gratitude return this upon God where is there such a Pardon to be had such a Satisfaction for Conscience and such a Fountain of Holiness Christ and the Church are thus brought in mutually pleasing themselves in one another Cant. 2.2 Christ begins with the Church As the Lilly among the Thorns so is my Beloved among the Daughters It is not meant in regard of scratching as if the Church were in the midst of Thorns but by way of Comparison Look as a Lilly excells Thorns so the Church excells all the World And then the Church begins Verse 3. As the Apple-Tree among the Trees of the Wood so is my Beloved among the Sons Look how much the Fruit-bearing Tree excells the barren and rotten Trees of the Forest so doth Jesus Christ excell all others Upon these grounds it will not be amiss to enter upon the Discourse concerning the Divine Authority of the Scriptures IV. Whether a wicked Man remaining wicked may be convinced of the Truth of the Word I should think they can have no absolute Assurance till they have some Work of Grace because that is the Fruit of Grace Col. 2.2 That your Hearts might be comforted and knit together in Love and unto all Riches of the full Assurance of Vnderstanding to the Acknowledgment of the Mystery of God and of the Father and of Christ. 2 Cor. 4.4 If our Gospel be hid it is hid to them that are lost 1 Cor. 2.14 The natural Man receiveth not the Things of the Spirit of God for they are Foolishness unto him neither can he know them because they are spiritually discerned He receives not the things of God that is doth not perceive them with demonstration nor receive them with acceptation A natural Man may have an Opinion a light Conjecture a slight Conviction upon his Heart enough to beget an Awe so as he knows not how to contradict the Truth of the Scriptures but not an absolute Assurance of the Truth of the Word It is Christ's Sheep only that are able to distinguish his Voice John 10.27 My Sheep hear my Voice and I know them and they follow me They that look upon the Scripture in the Light of the Spirit they are only able to see that it is from God We may convince them and use preparative Inducements but they cannot be absolutely assured of the Truth of the Doctrine and that for two Reasons 1. Because all external Arguments without the Light of the Spirit work but an humane Faith He that inspired the Scriptures must open our Eyes to know them and incline our Hearts to believe them otherwise we shall look upon them but as a Traditional Report Isa. 53.1 Lord who hath believed our Report The Church maketh Report What is the reason wicked Men do not entertain it 1 John 2.20 Ye have an Vnction from the Holy One and ye know all things Men may speak of Christ by hear-say as a Parrot talks after a Man but it is the Spirit only that must reveal him to the Heart The Disciples themselves knew not the Truth of the Gospel so much by Christ's outward Ministry as by the inward Illumination of the Spirit So Christ himself saith John 16.13 Howbeit when the Spirit of Truth is come he shall guide you into all Truth Christ had brought it out of the Bosom of the Father and had taught them by an external Ministry but the Comforter was to bring it into their Hearts to lead them into all Truth Therefore tho carnal Men may have a rational Conviction and may be so over-powered with Reason that they cannot contradict the Word and so far understand it as to be condemned by it yet they have not an absolute Assurance it is accompanied with Atheism Doubts and Dissatisfactions 2. Because the Spirit worketh not by way of Certioration and full Assurance but when he sanctifieth And therefore the Apostle saith 1 Thess. 1.5 Our Gospel came not to you in Word only but also in Power and in the Holy-Ghost and in much Assurance It cleanseth and sanctifieth the Heart And in the Text it is said Sanctify them through thy Truth thy Word is Truth Where-ever there is an inward plenary Conviction there is the Spirit and where the Spirit of God works he changeth the Heart It is true a wicked Man remaining carnal may have common Gifts from the Spirit Heb. 6.4 They may be inlightned and taste of the heavenly Gift and be made Partakers of the Holy-Ghost and taste the good Word of God and the Powers of the World to come They may be able to make use of the Model and Form of Knowledg that is in the Brain but there is not an absolute Assurance This partial Conviction is soon lost it is led in by Man and led off by Man A natural Man being in the Church may have great Presumption and Probability he may know nothing to the contrary why it is not God's Word nay he may in Bravery die for his Profession but he dies in his own Quarrel and for his own Humor not for the love of the Truth because it is his not because it is God's because his own Profession may not be disparaged But a true Certainty they cannot have such as is affective transforming setled Vse 1. To wicked Men that stagger about the Truth of the Scriptures and are haunted with a Spirit of Atheism and continued Doubts 1. Wait upon common Grounds Consent of the Church and probable Arguments You ought out of respect to search into it whether it will be found to be the Word of God or no. You read in Jugdes when Ehud said to Eglon Judges 3.20 I have a Message from God unto thee he rose out of his Seat If a King's Letter threatning great Peril were brought to a Man he doth not know whether it be the King's Letter or no but because the Peril is great he will enquire further into the Matter So when the Word of God is brought unto you propounding everlasting Hope threatning everlasting Death this should make you wait enquire and see if it be the Word of God or no. We venture far for great Gain upon a probable Hope If there were but a loose probability of having a great Prize for a Shilling a Man
he will worship God and report that God is in you of a Truth In converting Sinners to God James 1.18 Of his own Will begat he us with the Word of Truth In building up them that are sanctified Acts 20.32 And now Brethren I commend you to God and to the Word of his Grace which is able to build you up and to give you an Inheritance among them that are sanctified This is no sluggish idle Power that may be hid and obscured but manifests it self by sensible Effects it is lively and operative not only to change Men's Lives but Hearts Psal. 19.7 8. The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making wise the Simple The Statutes of the Lord are right rejoicing the Heart the Commandment of the Lord is pure enlightning the Eyes This the Apostle makes to be a sensible proof of Christ speaking in him 2 Cor. 13.3 Since ye seek a proof of Christ speaking in me which to you-ward is not weak but is mighty in you Object But this is an Argument to those that have felt it How will it perswade others Answ. 1. It is an Argument to others also for this mighty Operation is sensible to others they may see the change wrought in them and wonder at it 1 Pet. 4.4 Wherein they think it strange that you run not with them to all excess of Riot 2. There are publick Effects of the Power of the Word besides private Instances Wherever the Word hath been Satan vanished where formerly he tyrannized and his Deceits are of no more force Oracles ceased at Delphos the Devils howled Where the Gospel is preached there are less Witchcrafts and Diabolical Delusions they are not so frequent where the Gospel has had a free passage 3. Those that have felt no experience of this Power have a secret fear of it John 3.20 Every one that doth Evil hateth the Light neither cometh to the Light left his Deeds should be reproved Conscience is afraid of the Majesty of God shining forth in the Scriptures Men dare not pause upon and consider the Doctrine therein contained Atheism lieth in the Heart the Seat of Desire Psal. 14.1 The Fool hath said in his Heart There is no God Men question the Word because they would not have it true When Men give leave to Lusts they are afraid the Word should prove true and therefore would rather accuse the Word of Falsity than their own Hearts as Ahab was loth to hear Micaiah because he prophesied Evil. Strong Lusts make the Soul incredulous they fear the Scriptures and then question them They know there is Power in them to astonish them and therefore as Malefactors desire to destroy the Records and Evidences that are against them so do wicked Men they are Antiscripturists in Affection rather than Opinion Fifthly By the Spirit 's Testimony That it is so is clear 1 John 5.6 It is the Spirit that beareth witness because the Spirit is Truth The Doctrine of the Gospel is there called Spirit because he is the Author of it 2 Pet. 1.21 For the Prophecy came not in old Time by the Will of Men but Holy Men of God spake as they were moved by the Holy Ghost Or because the Spirit is Truth therefore he is the Supreme Witness He is of God's Privy Council 1 Cor. 2.11 For what Man knoweth the Things of a Man save the Spirit of Man that is in him Even so the Things of God knoweth no Man but the Spirit of God Now the Spirit witnesseth from Heaven or on Earth 1 John 5.7 8. For there are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are One. And there are three that bear witness in Earth the Spirit and the Water and Blood and these three agree in One. From Heaven in Miracles and so Christ as God might be a Witness in his own Cause On Earth so in an Association and Conjunction with Water and Blood when we feel the Effects of it in ease of Conscience or Sanctification of Heart And over and above the Spirit 's Testimony there is an inward Testimony 1 John 5.10 He that believeth in the Son of God hath the Testimony in himself But what is this inward Testimony a Witness to the Truth of Scripture by the certainty of our own Thoughts it is not that which every one's Mind and Fancy suggests to him but the Light of the Holy Ghost leading us into the acknowledgment of the Truth the same Holy Ghost which inspired the Penmen of the Scriptures inclines our Hearts to believe them 1 John 2.27 But the anointing which ye have received of him abideth in you and ye need not that any Man teach you but as the same Anointing teacheth you all things and is Truth and is no lie and even as it hath taught you ye shall abide in him Faith cannot be wrought by Humane Authority or more rational Inducements it is the Work of the Spirit We may plead and urge but the Heart closeth not with what is represented till the Spirit worketh Isa. 53.1 Who hath believed our Report and to whom is the Arm of the Lord revealed There is an outward Report and an inward Revelation This Testimony of the Spirit may be thus discerned 1. It is affective Truth represented in the Light of Reason leaveth a weak Impression but Truth represented in the Evidence and Demonstration of the Spirit 2. Cor. 2.4 worketh after another manner sees another manner of excellency and beauty in Christ another manner of vanity in the Creatures 2. It draweth to Admiration Psal. 119.18 Open thou mine Eyes that I may behold wondrous things out of thy Law A Man never wondreth so at the dreadfulness of God's Wrath at the sweetness of God's Mercy in Christ at the Evil of Sin the strictness of Duty till the Spirit opens his Eyes Acts 13.12 Then the Deputy when he saw what was done believed being astonished at the Doctrine of the Lord. 3. It begets more certainty Till we have the Spirit 's Light we have but a trembling wavering Opinion but then we have that which the Apostle calleth The Fulness of the Assurance of Vnderstanding Col. 2.2 Tho we have no other Arguments yet we see by another Light As Gerson reporteth of a devout Man that doubted of an Article of Faith and came to be setled not by any new Demonstration but by the humiliation and captivation of the Understanding to see more by former Arguments As Hagar's Eyes were opened to see the Fountain by her Gen. 21.19 The Spirit taketh away the Vail of Ignorance the Pride of Reason and by an over-powering Force maketh the Soul stoop to the simplicity of the Gospel 4. It is a transforming Light 2 Cor. 3.18 We all with open Face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of our God A Man
of the Condition of Christians in the World we are like him in Afflictions by that means we hold forth the Life of Christ 2 Cor. 4.10 Always bearing about in the Body the dying of the Lord Jesus that the Life also of Jesus might be made manifest in our mortal Flesh. 2. Against Weaknesses and Infirmities of the Flesh those Saints that have now so many Infirmities shall be made like Christ and crowned with Perfection There is nothing less than Grace at the beginning it is as a grain of Mustard-seed a little Leaven But it groweth still as a Child groweth in favour more and more and as the Light increaseth to the perfect Day This should comfort us against all our Weaknesses and Infirmities Psal. 17.15 As for me I will behold thy Face in Righteousness I shall be satisfied when I awake with thy Likeness Vse 2. It informeth us 1. That our Condition in Christ is in this regard better than our Condition would have been if Adam had stood in Innocency Adam could only convey to us what he had received but Christ is a better Root we have in Christ what-ever we lost in Adam the first Root and more more than we lost Christ being God-Man must needs have the Image of God in greater Perfection now we are not renewed to the Image of the First Adam but of the Second Oh the depth of the Divine Mercy and Wisdom that hath made our Fall to be a Means of our Preferment 2. It informeth us what we may look for even for what Christ is in Glory we have a glimps of it in his Transfiguration in his giving the Law Let our Thoughts be more explicite about this Matter Vse 3. It is an Engagement to Holiness We expect to be as Christ is therefore let us not carry ourselves sordidly like Swine wallowing in the Mire 1 John 3.3 And he that hath this Hope in him purifieth himself even as he is pure We expect a Sinless State not a Turkish Paradise That Body that is made an Instrument of Whoredom and Drunkenness shall it be like Christ's Glorious Body Those Affections that shall be ravished with the Enjoyment of God shall they be prostituted to the World And that Mind which is made for the sight of God serve only to make provision for the Flesh shall it be filled with Chaff and Vanity 3. Observe That Glory is the Fruit of Vnion as well as Grace The Spiritual Union is begun here but it is accomplished in the next Life Here we are crucified quickned ascend and sit down with Christ in Heavenly Places Ephes. 2.5 6. Even when we were dead in Sins hath he quickned together with Christ and hath raised us up together and made us sit together in Heavenly Places in Christ Jesus Col. 1.27 Christ in you the Hope of Glory Christ in us will not leave till he bringeth us to Heaven In this Life we cannot come to him the State of Mortality is a State of Absence therefore Christ will come to us but with an intent to bring us to himself that we may be where he is Vers. 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my Glory He cometh to us where we are that at length we may be where he is It is the Lord's Method to bring us from Death to Life from Misery to Happiness by degrees thousands of Years cannot make up that which was lost in an Hour till the Resurrection all is not perfected we do not fully discern the Fruits of our Union with Christ. Vse 1. To help us to conceive of the Mystery of Union Some Men fancy that as soon as we are united to Christ we are actually glorified in this Life It is true Christ is equally united to them upon Earth as to them in Heaven He that reigneth with the Church-Triumphant fighteth with the Church-Militant but there is a difference in the degree of Influence and Dispensation In the Blessings that he conferreth upon them he respects their different Condition and poureth out of his own Fulness as they are able to bear The Reason of this different Influence is because they are conveyed to us voluntarily not by necessity Phil. 2.13 It is God which worketh in you both to will and to do of his good pleasure He gives more or less Comfort Grace Joy as he pleaseth his Grace floweth into his Members not by a necessity of Nature but according to his own Pleasure Give him leave to handle his Mystical Body as he handled his Natural Body His Natural Body grew by degrees and the capacity of his Humane Soul was inlarged by degrees else how could he increase in Wisdom as well as Stature Luke 2.40 There was a perfect Union between the Divine and Humane Nature at first yet the Divine Nature manifested it self by degrees not in such a latitude in Childhood as in grown Age. So tho there is a perfect Union between Christ and the Soul at first Conversion yet the Influence of Grace and Comfort is given out according to the measure of our Capacity All Believers upon Earth are united to Christ yet all have not a like degree of Manifestation and Influence As all the Members of the Body are united to the same Head and animated by the same Soul yet all the Members grow according to the measure of a part we cannot expect a Finger should be as big as an Arm So all that are united to Christ receive Influences according to their Capacities those that are glorified Glorious Influences those that are Militant Influences proper to their State Vse 2. It serveth to quicken those that are united to Christ to look for greater Things than they do yet enjoy John 1.50 Thou shalt see greater Things than these another manner of Union and Communion with God through Christ. There is a mighty difference between our Communion with God here and there The Saints in Heaven have Union with God by Sight as the Saints on Earth by Faith 2 Cor. 5.7 For we walk by Faith not by Sight and Faith cannot go so high as Feeling and Fruition Now we are unfit for converse with God because of our Blindness and Darkness as Men of weak Parts are not fit company for the strong But then our Faculties are more enlarged Grace regulates the Faculty but it doth not alter and change the Faculty God's Communications are more full and free and we are more receptive Here we have dark Souls and weak Bodies the old Bottles would break if filled with the new Wine of Glory At Christ's Transfiguration the Disciples were astonished and fell on their Faces Mat. 17.6 But in Heaven the sight of Christ's Glory will be ravishing no terror Here we are amazed at the sight of an Angel But there is a perfect suitableness between us and God and therefore a more perfect Union and Communion God more delighteth in the Saints as having more of his
have some kind of remorse and trouble but they cannot help or free themselves 2. Observe that the Gospel looketh forward to the time to come It respecteth not what Believers have been before Conversion and turning to God but thenceforward they must forsake their sinful lusts and turn to God So 1 Pet. 4.2 That he no more should live the rest of his time in the flesh to the lusts of men but to the will of God Time is short work is great since it is not enough for a Christian to cut off one member but the whole body of sin must be destroyed and they have been too long dishonouring God and destroying their own Souls and cherishing divers lusts in themselves Therefore now they should more earnestly set about the mortifying of sin Now as this is an encouragement to those that have long been serving their base lusts and vile affections and been eminent in wickedness so it is an ingagement to them to double their diligence for the future to serve God by virtue of their deliverance by Christ Heb. 9.14 How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God Luke 1.74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the days of our life If the Gospel doth not look backward surely it looketh forward it obligeth us to be more assiduous and serious in the study of Holiness after Conversion that if it be possible they may restore the Lord to his honour reclaim those whom they have hardened in sin and get their own hearts more loosened from it since custom hath deeply rooted it in them 3. Observe the Apostle saith That we should not serve sin It is one thing to sin another thing to serve sin Though sin doth remain in the godly it doth not reign in them to serve sin is to yield willing obedience to it This may be done two ways First When men slavishly lye down in any habit and course of sin There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a way of sinning as David Psal. 139.24 See if there be any way of wickedness in me David would not be corrupt in any of his ways And again Psal. 119.29 Remove from me the way of lying Some are given to one sin some to another some covetous others sensual some proud others brutish there is some iniquity they regard in their hearts and make much of and indulge in themselves and so grow slaves to that imperious lust Now whatever good properties we have otherwise we must take heed of any one perverse habit or evil frame of spirit lest it hamper us and make fools of us and make us liable to be caught again after some shew of escape A beast escaped with an halter is easily caught again so this lust indulged will bring us into our old bondage Secondly When we willingly indulge any presumptuous acts For Joh. 8.34 He that committeth sin is the servant of sin If we allow our selves to commit any one gross sin we serve it Other sins steal into the Soul by degrees but these at once therefore we must take heed that we run not wilfully into these inordinacies and yet hope to escape the danger Secondly How all this must be improved by us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing this The word signifies 1. Knowledge 2. Consideration 3. Assent 1. Knowledge understand this This is of use here for ignorance of Christ and his Gospel is a great cause of sin whereas a sound knowledge produceth mortification Ignorance causeth men to become brutish 1 Pet. 1.14 Not fashioning your selves according to the former lusts in your ignorance 1 Cor. 15.34 Some have not the knowledge of God I speak this to your shame On the other side knowledge is an help to mortification provided it be found and such a knowledge both for matter and manner as it ought to be For matter that it be a thorough knowledge Eph. 4.20 21 22. But ye have not so learned Christ if so be that ye have heard him and been taught by him as the truth is in Jesus that ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts If men were thorougly instructed in the Christian Doctrine they could not so easily sin against God but a partial knowledge incourages our boldness in sinning For manner it must be lively 2 Pet. 2.20 If after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ. Joh. 8.32 And ye shall know the truth and the truth shall make ye free Jer. 31.19 After I was instructed I smote on my thigh I was ashamed yea even confounded because I did bear the reproach of my youth It is but a form of knowledge not the lively light of the Spirit which doth not break the power of our lusts 2. It may import Consideration and so knowing this is seriously considering this Many Truths lye by neglected unimproved for want of consideration and that is the cause of mens sins they consider not Gods benefits Isa. 1.3 The ox knows his owner and the ass his masters crib but Israel doth not know my people doth not consider nor his Judgments Job 34.27 They turned back from him and would not consider his ways that is made the reason of their sin they consider not his ways that is the ways of his Providence towards them and others If men did consider and ponder with themselves how hateful sin is to God with what severity he will punish it what obligations they have to the contrary it would much check the fervour of their lusts and they could not go on so quietly in a course of disobedience against God but they do not seriously consider what they are a doing Above all the Death of Christ should be considered by us as 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversations received by tradition from your fathers But with the precious blood of Christ as of a lamb without blemish and without spot If men would know that is ponder these things in their hearts and discourse with themselves Why was so great a price given for our Reconciliation but that sin might be destroyed and the great Make-bate between God and us removed out of the way 3. Knowing is often put for Assent For Faith is not a Doubting but a certain Knowledge And this enliveneth every Truth If you do believe that Christ came to take away every sin you have no reason to cherish it The Word worketh not till it be believed Heb. 4.2 To us was the Gospel preached as well as unto them but the word preached did not profit them not being mixed with faith in them that heard it But then it worketh
mightily and effectually for it cometh not to us in word only but in power 1 Thess. 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 And more particulary in Mortification for it is Faith that purifieth the heart Acts 15.9 Where the Christian Doctrine is really entertained and received by Faith it taketh men off from their old sins 1 Pet. 1.22 Seeing you have purified your souls in obeying the truth through the Spirit The obedience of the Truth is nothing else but Faith wrought in us by the Spirit upon the hearing of the Gospel this produceth in us that purity of heart and life which becometh Christians II. I will give you the reasons The Death of Christ may be considered as it worketh morally or as it worketh meritoriously As it worketh morally it hath a full and a sufficient force to draw us off from sin as it worketh meritoriously it purchaseth the Spirit for us As it worketh morally it layeth a strong ingagement upon us as it worketh meritoriously it giveth great incouragement to oppose and resist sin and set about the mortification of it So that the true way of subduing sin is by serious reflexion on the Death of Christ which we shall consider 1. As it is a strong ingagement 2. As it is a great incouragement 1. As it is a strong ingagement and there 1. It is a pattern to teach us how to deny the pleasures of the senses Pleasure is the great Sorceress that hath bewitched all the World and that which giveth strength to all temptations Jam. 1.14 Every man is tempted when he is drawn away of his own lust and inticed There is some sensitive carnal bait which first inviteth and then draweth us from our duty and all the Charms sin hath upon us are by the treacherous sensual appetite which is impatient to be crossed So when another Apostle speaketh of a revolt to the carnal life after some partial Reformation he giveth this account of it 2 Pet. 2.20 After they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ they are again intangled and overcome Before men be overcome by Temptation they are first inticed by the apprehension of some pleasure or profit which is to be had by their sins by which apprehension the danger of committing the sin is covered and hid as the Fishers hook is by the bait that is the Metaphor there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lapse again into the slavery of the former sins which they seemed to have escaped Therefore till we are dead to the sensitive lure and can be content to suffer in the flesh and to deny the satisfactions of the animal life we shall never avoid the slavery of sin nor know that our old man is crucified Now what is more powerful than the consideration of the Death and Example of Jesus Christ In his whole Life he was a Man of sorrows and so taught us to contemn the world and the pleasures of the flesh but especially at his Death when pain was poured in upon him by the Conduit of every Sense there he pleased not himself Rom. 15. 3. but conquered the love of life and all the natural contentments of life that he might please God and procure our Salvation Now we have not the Spirit of our Religion till we grow dead not only to the pleasures of sin but the natural pleasures of life yea life it self and can submit all to Gods glory 2. As it is an act of Love which should beget love in us to God again which love will make us tender of sinning There are many aggravations of sinning but the greatest of all is because we sin against so much Love as God hath shewed us in our Redemption by Christ. Sin is aggravated by the greatness of the Person against whom it is committed against the infinite Majesty of God as to strike an inferiour person is not so hainous a crime as to strike a Magistrate or Prince but this will not hold in all cases for foul indignities and grievous wrongs offered to meaner persons are a greater offence than the omission of a Ceremony to a Prince as if a man through ignorance of the customs of the Court should not be bare before his Chair of State Therefore take in the other Consideration of the infinite Goodness and Love of God towards us in Christ this doth exceedingly aggravate our sins They are acts of unkindness After such a deliverance as this is shall we again break thy commandments Ezra 9.13 14. after a deliverance out of Babylon out of Hell To sin against the infinite Goodness of a Creator by eating the forbidden Fruit we see what mischief it brought on Mankind conscious of this transgression the first Actors hid themselves from Gods presence But what is it to sin against the infinite Goodness of a Redeemer who came to recover us from this thraldom and bondage and to draw us to himself with the cord of love He chose rather to suffer the punishment due to our sins than to suffer sin still to reign in us whom he loved more dearly than his own life Gal. 2.20 Who loved me and gave himself for me Rev. 1.5 To him that loved us and washed us from our sins in his own blood Now if after this manifestation of his Love we shall still continue in sin the hainousness of our offence is greatly increased 3. Christs Death is the best Glass wherein to view the deadly nature of sin It was so great and hainous an evil in the sight of God that nothing but the Blood of the Son of God could expiate it 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 Jesus Christ must come and suffer a shameful Death this painful shameful accursed Death of the Son of God sheweth Gods displeasure against sin and what it will cost us if we allow it and indulge it in our hearts and lives for if this be done in the green tree what shall be done in the dry 4. It sheweth us also what a great benefit Mortification is This among others was intended by him and moved him to bear our sins in his Body on the Tree 1 Pet. 2.24 Who his own self bare our sins in his body on the tree that we being dead to sin should live unto righteousness To remember a good turn done by a Friend and not to prize and value it as we ought is rather to forget than to remember his friendliness So here if we do not prize Christs benefits we undervalue his Death and a lessening of the benefits is a lessening the price Now one of the chief of them is to take away sin and to break the reign of it in the heart of his
chains of darkness till the Supreme Judge execute deserved wrath upon them Augustine complaineth Ligatus eram non ferro alieno sed meâ ferreâ voluntate velle meum tenebat iâ—imicus me â—ihi catenam fecerat constriuxerat me Lord I am bound not with iron but with an obstinate will I gave my will to mine enemy and he made a chain of it to bind me and keep me from thee quippe ex voluntate perversa facta est libido dum servitur libidixi facta est consuetudo 〈◊〉 consuetudini non resistitur facta est necessitas a perverse will gave way to lustings and lusting made way for a custom and custom let alone brought a necessity upon me that I can do nothing but sin against thee Thus are we by little and little enslaved and brought under the power of every carnal Vanity Well now put all together are these things spoken of our selves or of another Is it so indeed that there is such a warring and are we not obliged to be watchful and careful 2. From the mischievous Influence and hainous Nature of reigning Sin 1. When sin reigneth it plucketh the Scepter out of Gods hands and giveth it to some vile and base thing which is set up in Gods stead as the setting up of an Usurper is the rejection of the lawful King The Throne belonging to God must be kept for him alone therefore every degree of service done to Sin includeth a like degree of Treason and Infidelity to Christ. Our Lord telleth us Mat. 6.24 No man can serve two masters for either he will hate the one and love the other or else he will hold to the one and despise the other ye cannot serve God and Mammon As no man can serve two Masters God and Mammon so every one serveth one of these God or Mammon for the Throne is never empty but between both of them you cannot divide your heart Neither Dominion nor Wedlock can endure Partners so that by cleaving to the one you refuse and renounce the other To serve God is to give up a mans mind and heart and whole man to know and do what God requireth whatever be the consequences now this doth necessarily imply a renunciation of all those things which cross and contradict the Will of God be it Devil World or Flesh. So to serve Mammon is to give up a mans mind heart endeavour to find out and follow after the Riches Honours and Pleasures of the World whatever may come of it He that would serve God must do nothing but what God alloweth him in the matter of Pleasure Profit or Preferment or any other thing for God is not well served unless he be served as a Master commanding and governing all our actions On the other side he that serveth the World giveth God only what the World and Flesh can spare so much Religion strictness and good Conscience as will stand with his carnal ends and affections for then the World is served as a Master when men dispose of themselves and all their concernments and rule themselves and please themselves according to that fleshly and worldly appetite and fancy that governeth them and God is no further loved obeyed pleased than that love of Honour Profit or Pleasure will give leave Well then by this you may plainly see that the setting up of any Lust to reign is a laying aside and a deposing of God for if a man be bound absolutely to resign up himself to the will and disposal of God and to obey him and love and serve him with all his powers and this man on the contrary giveth up himself into the hands of some carnal affection of his be it Pride Sensuality or Love of worldly things and this ruleth him and this governeth him and this he studieth to please and gratifie certainly these Pleasures or Profits or Honours are set up in Gods stead it is a plain refusing one and a cleaving to the other a despising God and Christ and a preferring the World and Satan And it will not help the matter though we profess Christ to be the Lord all formal Titles are a Mockage Mat. 7.21 Not every one that saith unto me Lord Lord shall enter into the kingdom of heaven but he that doth the will of my Father which is in heaven Luke 6.46 And why call ye me Lord Lord and do not the things which I say Many who profess Christ to be their Lord are as true bond-men to Satan as the Heathen who offered Sacrifice to him and a drunken and unclean Christian is as true a servant to the Devil as the Votaries and Worshippers of Priapus or Bacchus or Venus for he doth as absolutely command your affections as he did theirs and though you are Christs by Profession yet you are Satans by Possession and Occupation and the bond of your servitude is altogether as firm and as strong though it be more inward and secret than their Rites of Worship Neither will it help the matter that as you do not profess so you do not intend so though we do not formally intend this yet virtually we do and so God will account it it is finis operis though not operantis If a Wife be false to her Husbands bed will it be excuse enough to say she did not intend to wrong him or will such a saying excuse a Subject that is disloyal to his Prince and sets up an Usurper Well then what horrour should this beget in our minds and what care should we take that sin may not reign 2. The Reign of Sin is mischievous to us Sin when it once gets the Throne it groweth outragious and involveth us in so many inconveniences that we cannot easily disintangle our selves and get out again 1. This is one that it turneth the man upside down and degradeth and depresseth him to the rank of Beasts A brutish Worldling that once gratifieth his carnal affections is but a nobler kind of Beast he imployeth his Reason to gratifie his Appetite and puts Conscience under the Dominion of Sense and so inverteth the whole Nature of a man Tit. 3.3 Serving divers lusts and pleasures The worldly bait taketh advantage of the brutish part when Reason is asleep and then the Beast rideth and ruleth the man and Reason becometh a slave to Sensuality 2. This servitude is so burdensom as well as base and attended with so much pain and shame that those that know the service of sin as we all do by sad experience should use all caution that it never bring them into bondage Again the Apostle disswadeth from the reign of sin by this Argument Rom. 6.21 When ye were the servants of sin ye were free from righteousness what fruit had ye then in those things whereof ye are now ashamed As if he had said You have full experience of the service of sin and the fruits of it what fruit then before you had a contrary Principle set up in your hearts you
servants of righteousness There is an order in our deliverance and one part conduceth to another for Righteousness and the Conference of our Duty can have no hold on us till the power of our Lusts be broken Assoon as we are freed from the slavery of sin we are in part righteous but when we are freed from the Being of sin we are altogether holy and righteous but where sin reigneth there is an obstruction of the Life of Grace there the Creature is valued above God Earth before Heaven the Body before the Soul neither Faith Love nor Hope can produce any thorow work in our Souls not Faith Joh. 5.44 How can ye believe which receive honour one of another and seek the honour that cometh from God only Nor Love 1 Joh. 2.15 Love not the world neither the things that are in the world if any man love the world the love of the Father is not in him Nor Hope 2 Cor. 4.18 While we look not at the things that are seen that are but temporal but at the things that are not seen that are eternal The person that hath not his heart and hopes in Heaven and looketh not at that as his only Happiness and doth not make it the business of his Life to attain it but setteth his heart more upon the things of this Life is certainly unconverted 1 Cor. 15.19 If in this life only we have hope in Christ we are of all men most miserable This should be regarded by us that we may look more after this whether we have escaped the bondage of Corruption and that we do not return to Bondage again but that we maintain our liberty Gal. 5.1 Stand fast therefore in the liberty wherewith Christ hath made you free and be not intangled again in the yoke of bondage 6. He that is a Servant of Righteousness shews it by doing as much for Righteousness as formerly he did for Sin This is the end of the Apostles reasoning with them in this place therefore I shall a little insist upon it 1. That in Reason and strict Justice more might be required of us for the Reasons moving us to good are more than the Reasons moving us to evil if we consider either Master Work or Wages First The Master shall we not do as much for God as we did for Satan Whose are you Christians From whom did you receive your Beings And from whom do you expect your Happiness From God or the Devil Whom will you call Father or Master Pretences will do nothing in the case it will be tryed by your work Ye are of your Father the Devil and the lusts of your Father ye will do Joh. 8.34 He that committeth sin is of the Devil 1 Joh. 3.8 God be merciful to us we have done too much of the Devils work already it is time to give over the business is for the future whose work do you mean to do and how will you do it halfingly superficially perfunctorily or in the greatest earnest Secondly The Work Sin is a deordination a prostituting of the noble Faculties of our Souls to our base lusts and vain pleasures Tit. 3.3 Serving divers lusts and pleasures whereas by Holiness we obey the rational Appetite the Will guided by the highest Reason which is the Law and Will of God 1 Pet. 4.2 That he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God The business is whether for the future we will be Beasts or Men and imploy our remaining time in the service of the Flesh or in obedience to the Will of God Whether the Beast should ride the Man or Reason and Conscience be put in Dominion again over Sense and Appetite Thirdly The Wages Surely Reason will teach you that there should be greater care to secure your Life and Salvation than to ruine and damn your selves now you went on earnestly in a way of sin as if you could not soon enough or sure enough be damned the sure wages of sin is eternal death ver 23. determined by the righteous appointment of Gods Law and though tâ—rough the Patience of God it be not presently executed yet Conscience sheweth the justness of it and the Word sheweth you how that sin had made it your due and therefore should you not do as much for Salvation as you have done in order to Damnation especially when your eyes are opened and you begin to have eternal Blessedness in view and pursuit Well then Reason will inform that you should do more for God and more for Heaven and more for Holiness than ever you did for Sin so that it is an equitable Proposal or the Rule of our Duty expressed after a modest manner there is less than in strict Reason may be required of you Men are weak and cannot bear too much severity what shall we say then do as much for Righteousness as you did for Sin 2. That in exact proportion even this equitable Rule will not always hold good why because in corrupt Nature our Principles were intire but in our renewed Estate they are mixt Gal. 5.17 The flesh lusteth against the Spirit there is a counterpoise to the life of Grace therefore our evil works were meerly evil but the good we do is not meerly good Our Lord telleth us That the children of this world and such we were all by Nature are wiser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their generation than the children of light Luke 16.8 We have the advantage of the World in matter of Motive and Reason but they have the advantage of us in matter of Principle Grace is a powerful thing but it is like a keen Sword in the hands of a Child The opposition of the flesh causeth weakness Our Motives are more noble but their Principles are more intire 3. Though the exact proportion will not strictly hold yet there is enough to distinguish the Servants of Righteousness from those that are not made free from sin as First The main bent of the Heart and Life is for Righteousness and not for Sin Where the main bent of the Heart and Life is still for the Flesh and the World they are far from Grace for there the Flesh and the World and by them Satan is superior still the influence of Corruption is more seen in their lives and actions than the influence of Grace but he whose main bent both of Heart and Life is for God he now serveth God as before he served Sin and therefore being made free from sin is become the servant of righteousness Secondly Because there is some proportion and resemblance between his activity in the new and spiritual Life and the former activity in a way of sin To clear this 1. I will shew wherein the Resemblance holdeth good 2. The Reasons why it must be so 1. The Resemblance holds good in these things First We may take notice of a care and solicitude to do evil Rom. 13.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉
things as many that do well here in the world fare ill in the world to come but now 't is otherwise with the godly John 16. 20. Your sorrow shall be turned into joy Our last and final portion is most to be ragarded the Christian by temporal trouble goeth to eternal joy the worldling by temporal glory to eternal shame a Christians end is better than his beginning he is best at last a man would not have evil after experience of good 4. The comparison tho it be rightly stated and weighed by us it will have no efficacy unless we have faith or a deep sense of the world to come For unless we believe these things they seem too uncertain and too far off to work upon us 'T is easie to reason down our bodily and worldly choice and to shew how much eternal things exceed temporal but this taketh no hold of the heart till there be a firm belief of the glry oreserved for Gods People Heb. 11.1 Faith is the substance of things hoped for and the evidence of things not seen and 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off To draw us from things that we see and feel we need a clear light about things we see not Men are sharp sighted enough in things that concern the present world but beyond it we can see nothing but by the perspective of faith and therefore reason as long as we will yet the consideration of the other world doth nothing prevail with us without a lively faith 5. This faith must be often exercised by serious meditations or deep and ponderous thoughts For the greatest truths work not if we do not think of them Faith sheweth us a truth but consideration is the means to improve it that we may make a good choice and our hearts may be fortified against all temptations we must often sit down and count the charges with our selves what it will cost us what we shall lose and what we shall get Luke 14.28 29 30. The Spirit of God will not help us without our thoughts for he dealeth not with us as birds do in feeding their young bringing meat to them and putting it into their mouths while they lie still in the nest and only gape to receive it but as God giveth Corn while we plow sow weed dress and with patience expect his blessing No here the Apostle was reasoning and weighing the case within himself 6. There is besides sound belief and serious consideration need of the influence and assistance of the holy spirit For besides his giving faith and exciting and blessing meditation to dispose and frame our hearts to bide by this conclusion the influence of the Holy Ghost is necessary for God is the chief disposer of hearts 't is not enough notionally to know this but we must be practically resolved and the heart inclined 't is a new inlightned mind and a renewed heart that is only capable of determining thus that we may live by it and that is by another spirit than the spirit of the world which naturally possesseth us even the spirit of God 1 Cor. 2.12 Which is promised to his children and inclineth us to place our happiness not in worldly things but in Christ and his benefits in short sense is too strong for reason without faith and faith cannot do its office without the spirit the flesh seeketh not reason but ease unless the heart be changed and otherwise biassed and bent all is lost USE Now I must shew you the use of this Doctrine 1. Certainly 't is useful for the afflicted in any sort whatever their troubles and afflictions be First for common evils 1. Are you pained with sickness a role to and fro in your bed like a door on the hinges for the weariness of your flesh in Heaven you shall have everlasting ease for that is a state of rest Heb 4.9 We are apprehensive of present pain but not of the greatness of the ease peace and glory that shall succeed tho the pains be acute the sickness lingring and hangeth long upon you yet present time is quickly past but eternity shall have no end 2. Must you dye and the guest be turned out of the old house You have a building with God eternal in the Heavens 2 Cor. 5.1 You do but leave a shed to live in a Palace and forsake an unquiet world for a place of everlasting repose 2. 'T is especially to be applied te those that suffer for righteousness sake Shall we shrink at sufferings for Christ when we shall be in glory with him for evermore How short is the suffering How long the reward For a greater good we should endure a lesser evil A Traveller endureth all the difficulties of the way for the sake of the place where he is going unto so should we What is the evil threatned Are you cast out by man as unworthy to live in any civil society You shall be received by the Lord into an everlasting abode with him 1 Thes. 5.17 And so shall we be ever with the Lord. Have you lost the love of all men for your sincerity and faithfulness You shall everlastingly enjoy the love of God Rom. 8.39 Are you reproached calumniated in the world Then you shall be justified by Christ and your faith found to honour praise and glory 2 Pet. 1.7 Are you cast into Prison you shall shortly be in your Fathers House where there are many mansions John 14.2 Are you reduced to forbid poverty You may read in the Scripture of the riches of the glory of the inheritance of the saints Eph. 1.18 In short are you tempted opposed persecuted consider much of your journey is past away you are nearer eternity than you were when you first believed Rom. 13. 11. They that both tempt and persecute cannot give so much to you or take so much from you as is worthy to be compared with your great hopes Immortal happiness is most desirable and endless misery most terrible therefore be you faithful to the death and you shall have the Crown of Life Rev. 2.10 Is life its self likely to be forced out by the violence of man the sword is but the key to open Heaven Door for you surely this hope will make the greatest sufferings to become light turn pain into pleasure yea and death its self into life 2. 'T is useful for all if only for the afflicted None is exempted and you must hear for the time to come but every good Christian should be of this temper and spirit and wholly fetch his solaces from the world to come else he is not possessed with a true spirit of Christianity which warneth us all to prepare for sufferings and calleth for self-denyal besides this is a great means to mortifie worldly affections which are the great impediment of the heavenly life when we once learn to despise the afflictions of the world our affections to the delights thereof die by consent both are
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
of particular persons 't is much more true of the Church all is for good Psal. 76.10 Surely the wrath of man shall praise thee and the remainder of wrath shalt thou restrain Christ many times gets up on the Devils shoulders All Providence is for the Elects sake 2 Tim. 2.10 Therefore I endure all things for the elects sake that they may obtain salvation by Christ with eternal glory The sufferings of the Apostles conduced to the good of true Christians God considered the good of the whole Church USE Is Information 1. That the exception against Gods Providence from the evils that abound in the world is vain and frivolous 'T was an old doubting question If there be a God how are there evils If there were not a God how is there good One part answereth the other the Text more fully he turneth evil unto good That there are Devils God knoweth how to make use of them to punish the wicked and exercise the godly that there is sin if there had been no sin no Christ that there are miseries if no miseries many graces would be lost there would be no fortitude no patience no earnestness in prayer that there are wicked men it sheweth Gods distinguishing Mercy that when so many are drowned in the common shipwrack of mankind 't is the greater mercy that we escape if others are bad let us bless God that made us better Lastly that there is death that there might be a passage out of this world and a period to our labours and sorrows 2. It teacheth us how to interpret prayers We have prayed for the continuance of a blessing and lost it for the riddance of a trouble yet it continueth upon us this is the very case here if God heareth them how come they to suffer such hard things The spirit teacheth us to pray now the denyal of either suit turneth to good We often come to God with carnal requests which being interpreted sound but thus Give me that wherewith I may offend thee or have my flesh pleased or lusts fed God findeth us doting on the creature and we take it ill to be interrupted in our Whoredoms We must distinguish between what is really best for us and what we judg best other diet is more wholsome for our souls than what our sick appetites craveth we are best many times when weakest worst when strongest 3. It giveth us a reason of waiting Tho we do not presently know why every thing is done let us wait Providence doth not work without a cause we see it not now but we shall see it when God turneth it to good We must not judge of Gods work by the beginning God seemeth an adversary for a while to them that indeed injoy his eternal love let patience have its perfect work and when Providence is come to a period you will know more 4. What reason to trust God with events Some things fall under our duty others are a meer event our care is about events rather than duty and so we take Gods work out of his hands and so 't is not care so much as carking we enquire what shall become of us rather than what we shall do do you do your duty and God knoweth how to turn all things for good Phil. 4.6 7. Nothing can go amiss to him that is found in the way of duty 5. It informeth us of the happiness of Gods children We may put in for a share when we are sanctified to God all things are sanctified to us and things that otherwise would be snares prove helps and discouragements prove furtherances the creature is as if it were another thing to the Saints if they are advanced their hearts are inlarged to God 2 Sam. 7.2 And the king said unto Nathan the prophet See now I dwell in an house of Cedar but the Ark of God dwelleth within curtains Neh. 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 prosper I pray thee this day thy servant and grant him mercy in the sight of this man for I was the kings cupbearer meaning he had improved this place for God When they are afflicted they do not fret or faint but humble themselves under the mighty hand of God and so meet him at every turn Oh what a blessed thing is it to be under the special care of God and to have all things about us ordered with respect to our eternal welfare 't is not so with the wicked if God make Saul a King Judas an Apostle Balaam a Prophet their preferment will be their ruin Hamans honour Achitophels wit Herods applause turned to their hurt if in prosperity they contemn God in adversity they deny and blaspheme God This evil is from the Lord why should I wait on him any longer As the salt Sea turneth all into salt water so a man is as the constitution of his heart is 2. USE is Caution 1. Against misconstruction of Providence 2. Against non-improvement 1. Against misconstruction of Providence There may be a seeming harshness in some of Gods dealings but all things considered you will find them full of mercy and truth Psal. 25.10 If there be a seeming contradiction between his Word and Providence you must not always interpret the word by Providence but Providence by the word Psal. 73.17 Vntil I went into the Sanctuary of God then I understood their end 2. Against non-improvement Let us not lose the benefit by our negligence and folly let us observe how we make profit of every thing God would not send this affliction did he not know how it would be good for me Therefore to this end 1. Take these Motives 2. Consider what profit is to be gotten by afflictions 1. Motives 1. 'T is not enough to be good in the affliction but we must get good by the affliction Carnal men are somewhat good in the affliction more modest when Gods hand is heavy upon them and they are somewhat disabled or discouraged from following their lusts yea and may make great promises of reformation when God hath them under but as soon as they are delivered they encourage themselves in the practice of their old sins as metals are melted while they are in the furnace but assoon as they are taken out they return to their natural hardness again But the godly are the better afterwards they cannot forget their old smart by sin Josh. 22.17 Is the iniquity of Peor too little for us from which we are not cleansed unto this day They remember what was the great burden in their troubles and what was the great comfort and support under them and are the better all their lives but others are of another temper Psal. 78.34 When he sâ—ew them then they sought him and enquired early after God The sense of present smart and the terror of an angry God may frighten them into a little religiousness for
us Is it a good temper and disposition of mind so that grace is represented to us congruously so that it findeth us fitly prepared Certainly seasons should not be over-slipped but yet this is not the adequate cause of conversion that some believe others not because we are so happy to find them in a disposition of mind to obey the word we see that many that come with an ill disposition and temper of soul to hear the word of God yet God taketh them by the heart people should bring a prepared mind free from distractions and prejudices but that is not all that is necessary we are to use the means but the success is from God who will take his own time Christians when they think themselves best prepared find not that efficacy in the word they could desire 2. All good is of God 1 Cor. 4.7 Who maketh thee to differ And what hast thou that thou hast not received And Jer. 24.7 I will give them a heart to know me 'T is his grace maketh the difference Matth. 13.11 'T is given you to know the mystery of the kingdom of Heaven but to them it is not given The cause of putting a difference between the one and the other is in the will of God the giver The advantages in the means of better temper better ministry somewhat there is in that Acts 14.1 They so spake that a great multitude of Jews and Greeks believed all this is to be imputed to Gods external providence one way of preaching may be more apt to convert souls than another a dart headed and feathered and sent out of a strong bow will pierce deeper than falling of its own weight pure solid Doctrine rationally enforced is more likely to do the deed But yet the thorough cause of the difference is internal grace changing the heart and powerfully inclining it to God Acts 11.21 The hand of the Lord was with them and a great number believed and turned to the Lord. 'T is Gods mighty power maketh the difference 3. Whatever God doth in time he purposed to do before all time for God doth nothing rashly and by chance but all by counsel and predestination 't is according to his purpose especially in mans salvation nothing is done but what he decreed to be done even the least circumstance time means and occasion 't is all according to purpose not of yesterday but from all eternity Acts 9.11 Gods sending Ananias to Paul and was not that foreknown and determined VSE Is to press us to admire grace Nothing moved God to let out his love upon us but his free eternal distinguishing love nothing keepeth the heart so right with God as a due sense of his free grace and love for the glory of his grace was the great thing God aimed at in all his dealings with us Eph. 1.6 12. To the praise of the glory of his grace wherein he hath made us accepted in the beloved That we should be to the praise of his glory who first trusted in Christ. Rom. 9.23 And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory This is the study of the saints Eph. 3.18 19. May be able with all saints to comprehend what is the breadth and length and depth and height and to know the love of Christ which passeth knowledge 'T is the great excitement to duty 2 Cor. 5.14 The love of Christ constraineth us Rom. 12.1 I beseech you by the mercies of God 1 John 4.19 Titus 2.11 12. It breedeth a good spirit if love is at the bottom of all our duties 2. We have the truest view of our obligations to God in his elective love aulcius est ipso fonte Nothing will so much excite our love and gratitude as to consider 1. That God All sufficient who needeth nothing should chuse us He might have possessed himself if he had never created any thing without himself if you remove all Creatures from him you detract nothing from God if you add all to him you increase nothing in God 'T is the Creatures indigent condition that maketh him go without his own compass for the happiness of his being man cannot be happy in loving himself nor be satisfied in his own intrinsick perfections therefore seeketh supplies from abroad but Gods happiness is to love himself and delight in himself 2. That when God would look abroad among the Creatures he would chuse us whom he found in the polluted mass of mankind and make us objects of his grace and when he came to call us found us intangled in other sins as Abraham the father of the faithful an Idolater Joshua 24.2 every one that looketh into himself will find they were in temper to chuse any thing rather than Christ unless the Lord had prevented us by his goodness and turned our crooked wills and if we consider why we taken and others left Jer. 3.14 I will take you one of a city and two of a family And lastly if we consider this powerful prosecution of his eternal purpose This certainly will excite our love and gratitude SERMON XXXIX ROM VIII 29 For whom he did foreknow he also did predestinate to be conformed to the image of his Son that he might be the first born among many brethren HEre is a reason why all afflictions work together for good to the called according to purpose because they were predestinated to be like Christ in all manner of likeness in sufferings holiness felicity In sufferings they must be afflicted as Christ was he had his share and they have their share Col. 1.24 I rejoice in my sufferings that I may fill up what is behind of the sufferings of Christ in my flesh Christ mystical is to suffer so much he was appointed and they are appointed 1 Thes. 3.3 That no man should be moved by these afflictions for your selves know that we are appointed thereunto Holiness we are to be holy as he is holy as well as afflicted as he was afflicted 1 Pet. 1.15 and again for felicity his sufferings had a good end so shall ours he bore afflictions and passed through them to eternal glory The captain of our salvation was made perfect by sufferings Heb. 2.20 So in us the cross maketh way to the Crown we can go no other way to Heaven than Christ did Therefore the conclusion out of all is That afflictions work for good they do not infringe our holiness but promote it rather if we be humble meek and patient as Christ was they do not infringe our happiness for still it fareth with us as it did with Christ as he was a pattern in bearing afflictions holily and couragiously so in the Crown of glory to be obtained after the victory He was the leader of a patient and obedient people to everlasting happiness so that here is a double argument Why all afflictions must turn to good because our afflictions fall not out besides the purpose
giving all diligence add to your faith vertue and to vertue knowledg c. wherefore the rather brethren give all diligence to make your calling and election sure c. for if ye do these things ye shall never fall for we have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ. So for Consideration Heb. 3.1 Wherefore holy brethren partakers of the heavenly calling consider the Apostle and high priest of our profession Jesus Christ. The weightiest things lye by and are as if they were not sleepy reason is as none and the most important truths work not till consideration make them lively so for application what concerneth us not is passed over unless we hear things with a care to apply them we shall never make use of them Eph. 1.13 After ye heard the word of truth the gospel of your salvation 'T is not enough to know the Gospel to be a Doctrine of Salvation to others but we must look upon it as a Doctrine that bringeth salvation to our own doors and leaveth it upon our choice a plaister doth not heal at a distance till it be applied to the sore truths are too remote till we set the edg and point of them to our own hearts Now this Question in the Text relateth to all Three 1. It challengeth our faith What shall we say to these things Do we believe them and assent to them as certain verities The Apostle doth in effect demand what we can reply or say to these things The unbelieving dark and doubtful heart of man hath many things to say against divine truths let God say what he will the heart is ready to gainsay it yet 't is good to press our selves thoroughly with the light and evidence of truths to compel the heart to bring forth its objections and scruples if any mind to contradict have we any solid arguments to oppose truth wanteth its efficacy when 't is received with an half conviction and doubts smothered breed Atheism irreligion and gross negligence certainly the weighty truths of Christianity are so clear that the heart of man hath little or nothing to say against them therefore follow it to a full conviction doth any scruple yet remain in our minds 't is good thoroughly to sift things that they may appear in their proper lustre and evidence John 11.26 Believest thou this Pose your hearts 2. This question doth excite consideration or meditation We should not pass by comfortable and important truths with a few glancing and running thoughts 't is one part of the work of grace to hold our hearts upon them Acts 16.14 Whose heart the Lord opened that she attended to the things that were spoken Otherwise in seeing we see not and in hearing we hear not when we see and hear things in a crowd of other thoughts as when you tell a man of a business whose mind is taken up about other things no your minds must dwell upon these things till you are affected with them a full survey of the object sheweth us the worth of it What shall we say to these things That is what can be said more for our comfort and satisfaction Or what do we desire more How should we be satisfied with this felicity and love of the Ever-blessed God to his people 3. It awakeneth application to our selves that we may make use of these things for our own good Application is twofold direct or reflexive and the question may be explained with respect to both 1. Direct application As when we infer and bind our duty upon our selves from such principles as are laid down so What shall we say to these things That is what use shall we make of them Christianity is not a matter of speculation only but of practise therefore when we hear the truth of it enforced we must commune with our selves What doth this call for at our hands but serious diligence 2 Pet. 3.11 Seeing then that all these things shall be dissolved what manner of persons ought we to be in all holy conversation and godliness The truths of the Gospel are not propounded that we may talk at an higher rate than others do but to live at an higher rate if I should be negligent indifferent careless What will become of me 2. Reflexive application is when we consider our state and course and judg of it by such general truths as are propounded to us direct application is by way of practical inference reflexive by way of discovery and to this sense may this question be interpreted What shall we say to these things Doth heart and practise agree with them Do I live answerable to these comforts and priviledges What am I one called and sanctified and one that continueth with patience in well doing upon the hope of eternal life 2 Cor. 13.5 Know ye not your own selves how that Jesus Christ is in you except ye are reprobates If Christ be formed in his people is he formed in me Thus things must be brought home to the heart and laid to the conscience if we would make a profitable use of them USE is to awaken this self-communing To make our assent more strong our consideration more deep and serious and our application either by way of inference or discovery more close and pungent Do we assent Is this a truth to be lightly passed over If this be true what must I do Or what have I done Now this you should do upon these occasions 1. When you are tempted to unbelief There are some points which are remote from sense and cross the desires and lusts of sensual men and we either deny them or doubt of them or our hearts are full of prejudice against them and also the Devil doth inject thoughts of blasphemy or doubts about the world to come into the hearts of people especially in those that take Religion upon trust or are secretly false to that Religion they have received upon some evidence Now to prevent all this 't is good to commune with our selves that we may be well settled in the truth therefore see with what evidence the great things of the other world are represented unto us in the Word of God and what a just title they have to our firmest belief Faith will not be settled without serious thoughts and it soon withereth there where it hath not much depth of earth Matth. 13.5 6. No thoughts in the highway ground slight thoughts in the stony ground faith is a child of light and given upon certain grounds Luke 1.4 That thou mightest know the certainty of those things wherein thou hast been instructed and Acts 17.11 12. They searched the Scriptures whether those things were so Therefore many of them believed But presumption and slight credulity is a child of darkness the fruit of ignorance and incogitancy therefore 't is good in those truths that need it most to ask What say we to these things 2. When you are in danger
Churches had rest and were edified walking in the fear of the Lord and in the comfort of the Holy Ghost Alas the first Christians suffered more willingly for Christ than we speak of him and went to the stake more readily than we go to the Throne of Grace our peace and comfort will cost us more in getting therefore we should be more eminent in service 2 Partly that we should be more mortified to the world he that liveth a flesh-pleasing life becometh an enemy to God without temptations James 4.4 Know ye not that the friendship of the world is enmity to God Man under trouble is forced you yeild of your own accord your act is more voluntary they for a great fear you for a little pleasure hazzard the hopes of eternal life 3 Partly to be more ready to communicate and distribute to the necessities of others 1 John 3.17 But who so hath this worlds goods and seeth his brother hath need and shutteth up his bowels of compassion from him how dwelleth the love of God in him He that cannot part with this worlds good things freely will be loath to part with them by constraint how will you take the spoiling of your goods joyfully Heb. 10.34 when you part with them as with a drop of blood Surely he that grudgeth at a commandment will murmure at a providence 4 Partly to bear lighter afflictions patiently Jer. 12.5 If thou hast run with foot-men and they have wearied thee how canst thou contend with horses If you cannot bear a disgrace a frown a loss of dignity and honour and preferment how will you bear the loss of life Heb. 12.9 Ye have not yet resisted unto blood striving against sin 5 Partly by diligence in the Heavenly life a man traineâ—h up himself to endure hardness as a good soldier of Jesus Christ by degrees by meekness and poverty of spirit and humility he is fitted to endure tribulation by resignation and resolute dependance on God to endure distress by weanedness from house and home to endure persecution by sobriety to endure famine by modesty in apparel to endure nakedness by close retirements to endure a prison by carrying our life in our hand to endure peril by heavenliness of mind to endure death malum est Impatientia boni If it be irksome to put the body to a little trouble for holy duties how will you endure tortures and sufferings to such an eminent degree as they did 5. That we should not be dismayed when troubles come actually upon us 't is not in the power of any persecutor on earth to put us out of the favour of God What do we suffer tribulation and do any enter into the kingdom of God without it And we have that promise of rest which will sweeten it Distress Christ was non-plust John 12.28 You must stick the closer to God who will relieve you in your distresses Persecution The Lord Jesus in his cradle was carryed into Egypt Matth. 2.14 We that know no home in the world should know no banishment Jesus Christ had not where to lay his head Famine Man liveth not by bread only better our bodies famished than our souls if we have God to our Father we have bread to eat the world knoweth not of Nakedness Better pass naked out of the world than go to Hell with gay apparel your rags are more honourable than the worlds purple Is it peril No danger so great as losing Christ and his salvation Sword 'T is the ready way to send you to Christ who is your bountiful Lord and Master and to loose you from the body that you may be ever with the Lord. 2. Doctrine That nâ—ne of these things can dissolve the union between Christ and Believers 1. That there is a strict union between Christ and believers the Scripture doth every where manifest it and the word separate here implyeth it for nothing can be separated but what was first conjoyned He is the head and we are the members we are the Spouse and he is the Husband 1 Cor. 12.12 He is the head of the Church and the Saviour of the body Eph. 5.23 He is the root and we are the branches John 15.5 he is the stock and we are the graft or cyons Rom. 6.5 2. This union is by the Spirit on Christs part and faith on ours By the Spirit 1 Cor. 6.17 But he that is joyned to the Lord is one Spirit 1 John 3.24 And hereby we know that he abideth in us by the Spirit which he hath given us The bond on our part is faith for Gal. 2.20 And the life that I live in the flesh I live by the faith of the Son of God and he is said to dwell in our hearts by faith Eph. 3.17 3. Both these bonds imply love which makes the union more firm and indissoluble The Spirit is given as the great fruit of Christs love so is our faith and when once it comes so far that Christ in love hath given his Spirit and we by faith love him again nothing can unclasp these mutual imbraces by which Christ loveth us and we love him The Holy Ghost as the bond of union is given us as the fruit of his love Christ prayeth John 17.26 That the love wherewith thou hast loved me may be in them and I in them What is the love wherewith God loved Christ The gift of the Spirit John 3.44 45. For he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure to him The Father loveth the Son and hath given all things into his hand This love is manifested to us and so is Christ in us And then faith on our part is a faith working by love Gal. 5.6 Christ hath hold of a believer in the arms of his love and so a believer hath hold of Christ. A Christian is held by the heart rather than by the head only some mens Religion lyeth in their opinions barely and then they are always wavering and uncertain bare reason will let Christ go when love will not permit us to leave him If men have a faith that never went deeper than their brains and their fancies this opinion or bare superficial assent will let him go but 't is the faith that worketh by love which produceth this stable and close adherence A Christian is loath to leave Christ to whom he is married who hath so loved him and whom his soul so loveth Again the heart is Christs strong Cittadel or Castle where he resideth and maintaineth his interests in us A sinner will not leave his lusts and worldly profits because he loveth them and so a Christian is loath to leave Christ because of his love to him Faith resents to the soul what Christ hath done for us washed us in his blood and reconciled us to God espoused us to himself and spoken peace to our souls 4. That Christs love is the cause and reason of ours and therefore the stability of our love
of this estate 2. When you make a business of it to seek Gods favour by Christ This must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your main work John 6.29 This is the work of God that ye believe on him whom he hath sent not a matter by the by but your chief work your first care Matth. 6.33 when our chiefest care is about our Souls and setling our Eternal Interests then we begin to act like men again Otherwise when we only cleave to Earthly things we live like Beasts and Mad men All his care is to maintain his Animal life so do the Beasts But when we begin to seek after Spiritual and Eternal things immortal Food Garments that shall never wax old laying up Treasure in Heaven then we act as those that have an immortal Soul Solomon putteth the Question Eccl. 3.21 Who knoweth the Spirit of a Man that goeth upward or the Spirit of a Beast that goeth downward to the Earth The words may bear a double sense who knoweth That is who can collect and gather from the courses and practices of Men that they have a Soul distinct from the Beasts they are as greedy upon bodily things and the sustentation of the present life only as the Beasts are Now who knoweth it Who doth acknowledge it and consider it so as to look out for food for the immortal Soul to get it adorned with saving Grace sanctified by the Spirit of God Who till he be inlightned by the Spirit of Wisdom and Revelation and is soundly convinced of Heavenly things Eph. 1.17 18. But now when a man maketh it his first and main care then he doth know or practically acknowledge he hath a Soul which doth go upward distinct from the Beasts which doth go downward The man is come to himself again when he maketh it his business to obtain pardon and eternal life by Christ. 3. When they stand in Awe of God and are afraid to disobey his Laws Job 20.28 Behold the fear of the Lord that is Wisdom and to depart from evil is understanding and Pro. 9.10 The fear of the Lord is the beginning of Wisdom 'T is the first point and the chiefest point First both in time and dignity Now what is the fear of God but to be sensible of Gods Majesty and presence that we dare not sin against him and affront him to his Face Wicked men that can break thorough a Commandment when it standeth full in their way are simple and witless for they enter into a plain contest with God which none but a mad-man would do Pro. 13.13 Whoso despiseth the word shall be destroyed But he that feareth the Commandment shall be rewarded And Psa. 119.161 My heart standeth in awe of thy word A choice frame of heart More then if a thousand dangers stood in the way He dareth not what ever profit or pleasure might ensue upon the breach or danger for not breaking thorough 4. When they delight to do his will and promote his Glory For they have intirely devoted themselves to God Rom. 14.7 8. For none of us liveth to himself and no man dyeth to himself For whether we live we live unto the Lord or whether we die we die unto the Lord Whether we live therefore or die we are the Lords And 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 for ye are bought with a price Therefore glorify God in your body and in your Spirit which are Gods He owneth Gods interests in him Carnal Policy and Spiritual Wisdom differ mainly in the end and scope the one hath a care to please and glorify God the other to advance himself and his own natural interests 5. When he is ever getting more fitness for Heaven and clearer evidences for Heaven providing for the time to come is wisdom Luke 16. When he would die wisely his heart is more taken up about his everlasting estate what he shall do when his Soul is turned out of doors Thus have I shewed you how carnal men may know when they are in their wits again SERMON XXI 2 Cor. 5.13 For whether we be besides our selves it is to God Or whether we be sober it is for your cause THe Text containeth the answer to the Second imputation Thou art besides thy self Paul answers 1. By way of concession he may be as to Appearance and to their Judgment sometimes mad and sometimes sober 2. By way of exception and vindication 1. From his end if mad 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If sober 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. From his principle the Love of God and so bringeth in his third motive verse 14th Paul whether besides himself as they thought or sober he still sought the Glory of God and the good of the Church Doct. A Christian in all his speeches and actions and all postures of Spirit should still aim at the Glory of God 1. We shall consider this truth with some observations as it lyeth in this place 2. Some reasons of the point in general 1. The observations are these 1. Observe what a change and difference the power of the Lords grace worketh in a man Paul confesseth of himself Acts 26.11 That he was when a Pharisee mad against God I was exceeding mad against this way And now the Text representeth him as one in the Judgment of the Corinthians at least besides himself but he telleth you it was for God As formerly he was an instance of the cursed vigour of nature so now of the sacred power of grace 'T is but reason that we should do as much for God as we did before for Satan Rom. 6.19 I speak after the manner of men because of the infirmity of your flesh that as you have yielded your members Servants to uncleanness and to iniquity unto iniquity Even so now yield your members Servants to Righteousness unto Holyness That is this is a moderate proposal and in condescension to their infirmity requireing the least that in any reason could be required of them That they should have the same care of Holiness now and be as diligent to obey the precepts of Christ as before they were industrious and earnest to serve their lusts and vile affections In strist Justice he might require a greater care to secure their Life and Salvation than ever they had expressed in ruining and damning themselves But he would deal with them in the modest and most easie and equitable manner because the flesh cannot bear too much severity or too high expressions of duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that which hath nothing extraordinary in it or which is common among men A modest humane proposal that they should serve God as earnestly as they had served the Devil That at least they should do as much for him now they had better work better wages and the best Master as before they had done for sin
us good or bad men Men are as their love is We are not determinated from our knowledge but our affections a man may know evil and yet not be evil he is a carnal man that hath carnal desires love is the inclination and bias of the will Such as a man is so is his love a mans heart is where his love is rather than where his fear is 'T is love transformeth the heart it changeth us into the nature of what is loved This is the difference between mind and will The mind draweth things to it self and refineth and purifieth them But the will followeth the things it chooseth and is drawn after them made like them As the wax receiveth the stamp and impression of the seal Carnal objects make it carnal and earthly things earthly and Heavenly things Heavenly The love of God godly Psa. 115.8 They that make them are like unto them so are all they that put their trust in them stupid senless as their Idols Love transformeth into the things we love Therefore without love all is nothing 1 Cor. 13.1 3. So much of the Spirit of God as you have so much love For Love to God is the proper gift of the Spirit to all the adopted Sons of God to cause them with filial affection and dependance to cry Abba Father Gal. 4.6 Not always seen in challenging an interest in him as coming in a child-like affection and a Spirit of love 4. The sad consequence of not loving Christ. 'T is no arbitrary matter the Apostle suiteth his threatning to the form of the highest curse among the Jews 1 Cor. 16.22 If any man love not the Lord Jesus Christ Let him be an Anathema Maranatha cursed till the Lord come Suspension from the congregation casting-out giving over all hopes of the party offending and leaving them till the Lords coming There is no hope for you Though you do not hate yet if you love not there is a curse that will never be repealed God made Christs love so exemplary to astonish us with kindness Anathema is too good for him the Apostle cannot express it under a double curse you will be cast out of the assembly of the first born if you repent not 5. Consider what advantages we have by love An interest in all the promises Eph. 6.24 Grace be with all them that love our Lord Jesus Christ in sincerity And Rom. 8.28 All things shall work together for good to them that love God And Jam. 1.12 Blessed is the man that endureth temptations for when he is tryed he shall receive the Crown of Life which the Lord hath promised to them that love him Jam. 2.5 Hath not God chosen the poor of the World to be rich in Faith and Heirs of the Kingdom which he hath promised to them that love him Faith giveth a right but love a sensible interest We cannot take comfort in the sense till sure of the Condition and qualification our faith is not right till it beget love 6. 'T is not only among the graces but the rewards Intire love is a part of our Happiness in Heaven 't is our only imployment there to Love God to love what we see and possess what we love So that love is the end and final Happiness of man Love is the final act as God is the final object The fear of God is the beginning of Wisdom and love is the perfection of it SERMON XXVII 2 Cor. 5.14 For we thus Iudge that if one dyed for all then were all dead In the words observe two things 1. THe force and operation of love 2. The reason of it For we thus Judge c. In which two things 1. The instance of Christs love to us One dyed for all 2. The means of improving it We thus Judge In the Instance or Argument which love worketh upon you have 1. The act of Christs love He dyed 2. The peculiarity of it to him He alone dyed 3. The benefit that redounds to others One for all 2. The means of improving We thus Judge to wit after due deliberation and thinking upon the matter It Implyeth First Consideration And Secondly Determination 1. Consideration if one if one or since one 't is a suppositional concession if one appointed to dye and accepted in the name of all the rest 2. Determination we so far conclude thence The Determination of the Judgment maketh way for the resolution of the Will The one is formally expressed the other implyed Doct. That Christs dying one for all is the great Instance and Argument that should be improved by us to breed and feed love Here let me enquire 1. What dying one for all signifieth 2. How the great love of God therein appeareth 3. How suited this Argument is to breed that love which God expecteth A Thankful return of obedience 4. In what way this must be improved we thus Judge by considering and judging upon the case 1. What dying one for all signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is not only in bonum eorum for the good for all but loco vice omnium in the room and stead of all As appeareth by the double notion by which Christs death is set forth as a ransom and a sacrifice A ransom Matth. 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to give his life a ransom for many 1 Tim. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who gave himself a ransom for all The ransom was paid in the captives stead therefore if Christ did die as a ransom for us it was not only for our good but in our stead The other notion is that of a Sacrifice Eph. 5.2 He gave himself as a Sacrifice and an offering to God a sweet smelling savour So Heb. 9.26 He appeared to put away sin by the Sacrifice of himself Now the Sacrifice was offered instead of the Worshippers and therefore if Christ were our sin offering he dyed not only for our good but in our stead When the Ram was taken Isaac was let go so the sinner escapeth and Christ was substituted into our room and place he suffered what we should have suffered and died that we may live Deliver him from going down to the pit for I have found a ransom Job 33.24 This dying one for all proveth two things 1. The verity of his Satisfaction 2. The sufficiency of his Satisfaction 1. The verity and truth of his Satisfaction For when all should have died Christ dyed one for all We were all dead with respect to the merit of our sins and the righteous constitution of Gods Law and Christ came to dye one for all he represented our persons and took our burden upon himself and did enough to case us First He represented our persons as a Surety and so took the person of a debtor Heb. 7.22 By so much was Jesus made a Surety of a better Testament Or as a common person appeareth in the name of all that are represented in him That Christ was a common person appeareth by Rom.
given to his Justice that his Mercy may have the freer scope the sinner saved and the sin branded and condemned Oh what shall we render to the Lord for so great a benefit Let us unboundedly give up our selves to be governed and ordered by him at his will and pleasure noâ— loving our lives to the death Rev. 12.11 Life must not be excepted out of this resignation Luke 14.26 4. How this must be improved First by consideration Secondly By determination For 't is said we thus Judge 1. Consideration Whereby spiritual truths are laid close to the heart the Soul and the object are brought together by serious thoughts God will not govern us as bruits and rule us with a Rod of Iron by meer power and force the heart of man is overpowered by the weight of reason and serious inculcative thoughts which God blesseth to the beginning and increase in our Souls Therefore cast in weight after weight till the Judgement be poised and you begin to judge and determine how just and equal it is that you should give up your selves to God and to Christ who have done those great things for you God often complaineth for want of consideration Isa. 1.3 But my people will not consider And Deut. 32.29 Oh that my people would be wise and consider their latter end And Psa. 50.22 Consider this ye that forget God Most of our sin and folly is to be charged upon our inconsideration so also our want of grace 'T is God doth renew and quicken the Soul yet consideration is the means The greatest things in the World do not work upon them that do not think of them Therefore how shall the power of the word be set on work but by serious and pressing thoughts The truth lyeth by reason is asleep till consideration quicken it The fault of the highway ground is they hear the word but understand it not The first help of grace is attention Acts 16.14 She attended to the things that were spoken by Paul What is this attending but a deliberate weighing in order to choice minding esteem and pursuit Those invited to the wedding Matth. 22.5 They made light of it Non-attendency is the bane of the greatest part of the World they will not suffer their minds to dwell upon these things 2. There is determination or a practical decree We thus Judge in all reason when we have considered of it we cannot Judge otherwise the Scripture often speaketh of this Acts 11.23 He exhorted them all with full purpose of heart to cleave to the Lord 2 Tim. 3. This like a bias in a bowl carryeth the authority of a principle in the heart these decrees enacted in the heart are frequently mentioned in Scripture in the case of religion in general as Psa. 119.57 Thou art my portion O Lord I have said I would keep thy words Sometimes some particular duty when the heart is backward Psa. 32.5 I said I will confess my transgression unto the Lord. Sometimes in compliance with some divine motion Psa. 27.8 I said thy face Lord will I seek Sometimes after a doubtful traverse or conflict with temptations Psa. 73.28 It is good for me to draw near to God I have put my trust in the Lord God Generally 't is a great help against a sluggish and remiss will Christians are so weak and fickle and inconstant because they do not use this help of decreeing or determining for God and binding and ingaging their Souls to live to him VSE It exhorts us 1. To affect our hearts and ravish our thoughts with this great instance of the love of God 'T is the commending circumstance to set it forth John 15.13 Greater love hath no man than this that a man lay down his life for his friends And Rom. 5.8 God commended his love towards us that while we were yet sinners Christ dyed for us God hath not another Son to bestow upon us a better Christ to die for us love is gone to the utmost nor can we be redeemed at a deare rater That we may be affected with it 1. Let us not look upon it only as an act of heroical friendship but in the mediatory notion for so 't is most penetrating and sinketh into the very Soul and that 's the way to draw solid comfort whereas the other only begetteth a little fond admiration we look upon it as an act of generosity and gallantry and that begets an ill Impression in our minds But to look upon it as a mediatorial act breedeth the true broken-hearted sense and thankfulness which God expecteth We all stood guilty before the Tribunal of Divine Justice and he was surrogated by the covenant of redemption and made sin and a curse for us He was to be responsible for our sins according to the pact and agreement between him and his Father Isa. 53.10 There is the covenant of redemption described When thou shalt make his Soul an offering for sin he shall see his seed he shall prolong his days and the pleasure of the Lord shall prosper in his hand 'T is not to be looked upon as a strange history and so to stir up a little wonder or a little fond pitty as at a tragical story but to fill us with a broken-hearted sense and deep thankfulness that the Son of God should come to recover our forfeited mercies When we were sentenced to death by a righteous Law and had sold our selves to Sathan and cast away the mercies of our creation and by our multiplied rebellions made our selves ready for execution then the Son of God pittyed our case undertook our ransom and paid it to the utmost farthing 2. Consider the Consequent benefits both here and hereafter Isa. 53.5 But he was wounded for our transgrâ—ssions he was bruised for our iniquities and the chastisement of our peace was upon him and with his stripes we are healed And Rev. 1.5 6. Who hath loved us and washed us in his blood and made us Kings and Priests unto God In the Heavenly Priest-hood nothing will appear in us displeasing to God The love and praise of God will be our whole Imployment In expectation of this happy hour we must begin our sacrifices here 3. Let us not by affected scruples blunt the Edge of our comfort Christians would know too soon their peculiar interest in Gods love whether intended to us and so disoblige our selves from our duty These affected scruples are a sin because secret things do not belong to us but the open declarations of God concerning our duty Deut. 29.29 'T is the part of a deceitful heart to betray a known duty by a scruple we would not do so in case of temporal danger if a boat be overturned we will not make scruples when any come to our help whether they shall be accepted or not Do not refuse your help and cure but improve the offer 1 Tim. 1.15 This is a true and faithful saying Jesus Christ came to save sinners of whom I am chief
to repent and believe but for repentance and faith its self to be wrought in us Put it into the instance of Peter and Judas For otherwise God would do no more for Peter than for Judas if God did only give a power to will if we please to do it so man would difference himself 1 Cor. 4.7 Then Peter no more than Judas and Judas as much as Peter Lord I thank thee that thou hast given me some supernatural help namely a power to return to thee if I will And the like help thou hast given to my fellow disciple Judas but this I have added of mine own accord a will to return and be converted And though I have received no more than he yet I have done more than he since I have accepted grace and he remaineth in sin I owe no more to thy grace than Judas did but I have done more for thy Glory than Judas did 5. Our first choice and willing the things of God is not only given us but our willing and working when we are converted Grace is no less necessary to finish than to begin and the new state dependeth absolutely on its influence from first to last He worketh all our works for us There is not one individual act of grace but God is interessed in it as the Soul is in every member there is not only a constant union by vertue of their subsistence in the Body but there is a constant animation and influence and the members of the Body have no power to move but as they are moved and acted by the Soul So grace is twofold habitual which giveth the Christian his supernatural being 2 Pet. 1.4 Who hath made us partakers of the divine nature And actual which raiseth and quickeneth them in their operations To this sense must these places be interpreted John 15.5 He that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing And 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing but our sufficiency is of God You will say then what difference is there between the regenerate and unregenerate a natural man and a new creature I Answer there is somewhat in them which may be called a new life and a new nature somewhat distinct from Christ or the Spirit of Christ that worketh in them there is the habits of grace or the seed of God 1 John 3.9 which cannot be Christ or the Spirit for 't is a created gift Psa. 51.10 Create in me a clean heart This is called sometimes the Divine nature sometimes the new creature sometimes the inward man sometimes The good treasure Matth. 12.35 A stock of grace which may be increased 2 Pet. 3.18 But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. All which are not competible to the Spirit so that when the Spirit worketh on us 't is in another manner than on the regenerate At first conversion we are meer objects of grace but afterwards instruments of grace first upon us and then by us He worketh in the regenerate and unregenerate in a different manner he works on the unregenerate while they do nothing that is good yea the contrary the regenerate he helpeth not unless working striving labouring there is an inclination towards God and holy things which he quickeneth and raiseth up 6. In the same action unless God continueth his assistance we fail and wax faint for God doth not only give us the will that is the desire and purpose but the grace by which we do that good which we will and purpose to do these two are distinct to will and to do And we may have assistance in one kind and not in another willing and doing are different For Paul saith Rom. 7.18 To will is present with me but how to perform that which is good I find not There needeth grace for that also to will is more than to think and to exert our will into action is more than both in all we need Gods help we cannot think a good thought nor conceive an holy purpose much less perform a good action So that we need renewed strength every moment The heart of man is very mutable in the same duty and we can keep up our affections no longer than God is pleased to hold them up While the influence of grace is strong upon us the heart is kept in a warm holy frame but as that abateth the heart swerveth and returneth to sin and vanity instance in Peter se posse putabat quod se velle sentiebat Use 1. Let us apply this 1. Take heed of an abuse of this Doctrine 1. Let it not lull us asleep in idleness because God must do all we must do nothing this is an abuse the Spirit of God reasoneth otherwise Phil. 2.12 13. Work out your salvation with fear and trembling for it is God which worketh in you both to will and to do Work for God worketh it cannot be a a ground of loosness or laziness to the regenerate or unregenerate 1. Not to the unregenerate their Impotency doth not dissolve their obligation A drunken Servant is a Servant and bound to do his work though he hath disabled himself 't is no reason the Master should lose his right by the Servants default Again Gods doing all is an ingagement to us to wait upon him in the use of means that we may meet with God in his way and he may meet with us in our way 1. That we may meet with God in his way God hath appointed certain duties to convey and apply his grace We are to lye at the Pool till the Waters be stirred to continue our attendance till God giveth grace Mark 4.24 Take heed what ye hear With what measure ye mete it shall be measured to you As you measure to God in duties so will God measure to you in blessings 2. That God may meet with us in our way God influenceth all things according to their natural inclination God inlightneth with the Sun burneth with the fire reasoneth with man acts necessarily with necessary causes and freely with free causes he doth not oppress the liberty of the creature but preserveth the nature and interest of his workmanship draweth men with the cords of a man Hos. 11.4 He propoundeth reason which we consider and so betake our selves to a Godly course The object of regeneration is a reasonable creature upon whom he worketh not as upon a stock or a stone and maketh use of the Faculties which they have shewing us our lost estate and the possibility of Salvation by Christ sweetly inviting us to accept of Christs grace that he may pardon our sins sanctify our natures and lead us in the way of holiness unto eternal life Now these means we are to attend upon 2. Not to the regenerate Partly because they have some principles of operation there is life in them and where there is life there is a
take to bring about this peace how else should he give his consent or seek after the benefit in such a solemn and humble manner as is necessary And how else can we be sensible of our obligation and be thankful and live in the sense of so great a love John 4.10 If thou knewest the gift c. 2. As God will not do us good without our knowledge so not against our will and consent and force us to be reconciled and saved whether we will or no Man is a reasonable Creature a free Agent and God governeth all his Creatures according to their receptivity With necessary Agents he worketh necessarily with free Agents freely a will is required on our parts Revel 22.17 Whosoever will And Psa. 110.3 His people shall be a willing people in the day of his power Their hearts are effectually inclined to accept of what God offereth All that receive the faith of Christ receive it most willingly and forsake all to follow him Acts 2.41 They gladly received his Word then was that prophesy in part verified 3. God will not work this will and consent by an imposing force but by perswasion because he will draw us with the cords of a man Hosea 4.14 That is in such a way and upon such terms as are proper and fitting for men God dealeth with beasts by a strong hand of absolute power but with man in the way of counsel intreaties and perswasions as he acted the tongue of Balaams Ass to strike the sound of those words in the Air not infusing discourse and reason Therefore 't is said Numbers 22.28 He opened the mouth of the Ass But when he dealeth with man he is said to open the heart Acts 16.14 As inwardly by a secret power so outwardly by the Word so offered that they attended That 's a rational way of proceeding so to mind as to choose so to choose as to pursue Man is drawn to God in a way suitable to his nature 4. To gain this consent the word is a most accommodate instrument I prove it by two Arguments 1. From the way of Gods working Physically morally powerfully sapientially The physical operation is by the infusion of life the moral operation is by Reason and Argument Both these ways are necessary in a condescension to our capacities fortiter pro te Domine suaviter pro me God worketh strongly like himseâ—f and sweetly that he may attemper his work to our natures and suit the key to the wards of the lock Both these ways are often spoken of in Scripture John 6.44 45. No man can come unto me except the father draw him as it is written in the Prophets they shall all be taught of God They are taught and drawn so taught that they are also drawn and inclined and so drawn as also taught As it becometh God to deal with men Therefore sometimes God is said to create in us a new heart making it a work of power Psa. 51.10 And we are his workman-ship created to good works Eph. 2.10 Sometimes to perswade and allure Hosea 2.15 I will allure her into the wilderness and speak comfortably unto her Gen. 9.27 The Lord shall perswade Japhet By fair and kind intreaties draw them to a likeing of his ways The Soul of man is determined to God by an Object without and a Quality within The Object is propounded by all its Qualifications that the understanding may be informed and convinced and the will and affections perswaded in a potent and high way of reasoning but this is not enough to determine mans heart without an internal Quality or Grace infused which is his physical work upon the Soul There is not only a propounding of Reason and Arguments but a powerful inclination of the Heart and so we are by strong hand plucked out of the snares of death Both are necessary the power without the word or perswasion would be a bruitish force and so offer violence to our faculties Now God doth not oppress the liberty of the Creature but preserve the nature and interest of his workmanship On the other side the perswasion offers of a blessed estate without power will not work for if the Word of God cometh to us in word only but not in power the Creature remaineth as it was dead and stupid 2. If we consider the Impediments on mans part The word is suited as a proper cure for the diseases of mens Souls Now these are Ignorance slightness and Impotency 1. Ignorance is the first disease set forth by the notions of Darkness and Blindness Eph. 5.8 2 Pet. 1.9 We are so to spiritual and heavenly things Though men have the natural power of understanding yet no spiritual discerning so as to be affected with or transformed by what they know 1 Cor. 2.14 no saving knowledge of the things which pertain to the Kingdom of God or their everlasting happiness This is the great disease of Humane Nature worse than bodily blindness because they are not sensible of it Rev. 3.17 Thou thoughtest that thou wast rich and increased with goods and knowest not that thou art wretched and miserable and poor and blind and naked Because they seek not fit Guides to lead them 2. Slightiness They will not mind these things nor exercise their thoughts about them Matth. 22.5 And they made light of it would not let it enter into their care and thoughts Heb. 2.3 How shall we escape if we neglect so great Salvation Non-attendency is the great bane of mens Souls 't is a long time to bring them to ask What shall I do to be saved 3. Impotency and weakness which lieth in the wilfulness and hardness of their hearts our non posse is non velle Psal. 58.4 5. They are like the deaf Adder which stoppeth her Ear and will not hearken to the Voice of the Charmer charm he never so wisely And Matth. 23.37 How often would I have gathered thy Children together as an Hen gathereth her Chickens under her wings but ye would not And Luke 19.14 We will not have this Man to rule over us John 5.40 They will not come unto me that they may have life Psal. 81.11 Israel would have none of me Prov. 1.29 But they hated Knowledge and did not choose the Fear of the Lord. You cannot because you will not the will and affections being engaged to other things You have the grant and offer of Mercy from God but you have not an heart to make a right Choice If you could say I am willing but cannot that were another matter but I cannot apply my self to seek Reconciliation with God by Christ is in true Interpretation I will not because your blinded Minds and sensual Inclinations have misled and perverted your will your obstinate and carnal wilfulness is your true impotency Now what proper cure is there for all these evils but the Word of God Teaching is the proper means to cure Ignorance for men have a natural understanding Warning us of our danger