and my Preaching was not with inticing words of Man's VVisdom but in demonstration of the Spirit and of Power That your Faith should not stand in the VVisdom of Men but in the Power of God And they were to deal with Men of excellent Parts and Learning some of which received the Gospel And pray mark this plain Doctrine was opened in that part of the World where Arts most flourished and at that Time for about the time of our Saviour's coming curious Arts and other civil Disciplines were are at the height and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet as Aaron's Rod devoured the Magician's Serpents so was the Gospel too hard for all and got ground And pray mark again which is another Circumstance it prevailed not by Force of Arms or the Long Sword as all Dotages and Superstitions are wont to do this was the way of Cain Jude 11. The Christian Religion prevailed by the Word and Patience of the Saints Christ's Sword is in his Mouth And Psal. 8.2 Out of the Mouths of Babes and Sucklings hast thou ordained Strength because of thine Enemies that thou mayest still the Enemy and the Avenger Again this way seemed to the World a novel Way They were leavened with Prejudices and bred up by long Custom which was another Nature in the Worship of Idols 1 Pet. 1.18 Ye were redeemed not with corruptible things as Silver and Gold from your vain Conversations received by Tradition from your Fathers Men keep to the Religion of their Ancestors with much Reverence Christ did not seize upon the World as a Waste is seized upon by the next Comer Men took up with Heathenish Rites when they were to seek of a way of Worship But the Ark was to be set up in the Temple that was already occupied and possessed by Dagon The Work of those who first promoted the Faith of the Gospel was to dispossess Satan and to perswade Men to renounce a Religion received by a long Tradition and Prescription of Time they went abroad to bait the Devil and hunt him out of his Territories and yet they prevailed in that manner that hath been declared and to this day doth it prevail Now Errors are not long-lived the day shall declare it 1 Cor. 3.3 in time they vanish and come to nothing when Passions are allayed and worldly Interests are changed What Vse shall we make of this of God's owning the Word by Success Besides Satisfaction in the matter in hand and Admiration of Providence we may make this use of it to bewail our own blindness and hardness that the Word which hath prevailed over the World doth not prevail over our Hearts Col. 1.6 Which is come unto you as it is in all the World and bringeth forth Fruit as it doth also in you since the day you heard of it and knew the Grace of God in Truth This is comfortable when we can say so this Word prevaileth over all the World and blessed be God over my Heart But O how sad is it when that which subdueth the World standeth still and getteth no ground with us Say Out of what Rock was my Heart hewn Is my Will only the toughest Sinew in all the World that it can stand out against the Battery of the Word In thirty Years or thereabouts the Word prevailed over most of the known World I have been an Hearer ten twenty or thirty Years and yet I cannot find my Heart soft pliable to the purposes of Grace much Ignorance and Obstinacy still remaineth As they said Luke 24.18 Art thou only a Stranger in Jerusalem and hast not known the things that are come to pass there in these days Art thou only a Stranger to the Power and Success of the Word Thus may we bemoan our selves Secondly By Miracles the known Miracles that accompanied the teaching of it Miracles you know are a solemn Confirmation or Letters Patents brought from Heaven to authorize any Person or Doctrine for they are such Effects as do exceed the Force and Power of Nature and therefore must needs come from an extraordinary Divine Power Now it is not to be imagined that ever a Divine Power would cooperate with a Falshood and Cheat and therefore whatever is confirmed by Miracles hath God's solemn Testimony and Ratification and so deserveth Credit and Estimation Now a little before Christ's Time there was a great silence and rest from Prodigy and Wonder that the Messiah might be known But after he had preached his Sermon on the Mount they were commonly wrought both by himself and his Messengers and to evidence the Truth of them they were commonly done in the sight of the Multitude even of them that withstood his Doctrine His Adversaries objected That he did cast out Devils by Beelzebub the Prince of the Devils But that could not be because all Miracles were referred to the Glory of his Father and the Devil cannot work beyond the Power of a natural Agent Now by the Circumstances of Christ's Miracles it appeared that he wrought beyond any natural Power It is possible that by natural Power Diseases may be secretly inflicted and secretly cured by Satan but Christ not only cured but restored perfect Health which no natural Means can work He raised the Dead a Miracle that cannot be counterfeited Therefore well might Nicodemus say John 3.2 Rabbi we know that thou art a Teacher come from God for no Man can do these Miracles that thou dost except God be with him they being wrought by a Divine Power they shewed his Divine Mission and Calling And as Christ so did his Messengers as the Apostles Heb. 2.3 4. How shall we escape if we neglect so great Salvation which at the first began to be spoken by the Lord and was confirmed to us by them that heard him God also bearing them witness both with Signs and Wonders and with divers Miracles and Gifts of the Holy Ghost according to his own Will They were authorized by Christ as Christ by God and God bore them witness It is my Truth I am their Witness and you will perish if you do not hearken to it That which may be observed in these Scripture-Miracles is that they were not done when Men would require or when the Instruments pleased but according to God's own Will upon special and weighty Occasions that it might be the more evident that God was the worker of them and therefore were not meerly used to beget a Reputation at all Places and at all Times as if God's Power should be at the Creatures beck Counterfeits such as Apollonius Tyanaeus were never dainty to shew their jugling Tricks but always were pliable to the Humors and Lusts of Men and to satisfy Curiosity Only now and then and upon special Occasions would God manifest himself Juglers prostitute their Feats Come let us see what you can do shew us a Miracle as Herod desired to see Christ that he might see some Miracle Luke 23.8 This would not lessen the Majesty of God
in the way of worldliness all their toiling and excessive care and pains are for the worldly life in short they follow after earthly things with greatest earnestness and spiritual things in an overly formal and careless manner A carnal man may do many things in Religion which are good and worthy Man that hath an Appetite hath also a conscience tho the flesh is importunate to be pleased and unwilling to be crossed that it giveth way to a little superficial duty that conscience may be pacified and so its self may be pleased with the less disturbance Religion is but taken on as a matter by the by as you give way to a servant to go upon his own errand Nay sometimes the flesh doth not only give leave but it sets them a work to hide a lust or feed a lust to hide a lust from the world as in Hypocrites as the Pharisees made their worship serve their rapine Matth. 3.14 Or from their own consciences every man must have some Religion therefore the flesh alloweth a few services that it may the more securely possess the heart 't is not for the interest of the flesh to have too much Religion nor none at all the carnal life must have some devotion to cover iâ— that men may take courage in sin the more freely Or feed a lust pride or vain-glory may put men on preaching or praying before others Phil. 1.16 17. The one preacâ—eth Christ out of contention Or give alms Matth 6.1 take heed that you do not your alms before men to be seen of men and a sacrifice may be brought with an evil mind Prov. 21.27 The devil careth not what means we use so he may have his ends that is to keep men in a carnal condition 3. That make it their scope end and happiness That is our scope and end that solaceth our minds and sweetneth our labours that which they aim at is to be rich and great in the world or enjoy their pleasure without remorse Phil. 3.19 Whose end is destruction whose God is their belly they mind earthly things That is our God which lieth next our hearts to which we offer our actions and from which we fetch our inward complacency be it the pleasing of the flesh or being accepted with God all their delight and contentment is to have the flesh pleased in some worldly thing this giveth them a joy and rest of mind and quencheth all sentiments of Religion and delight in God they that aim at Pardon Grace and Glory no worldly thing will satisfie them God and Heaven are preferred above all the Pleasures Honours and Profits they can enjoy here Psal. 4.7 Thou hast put gladness into my heart more than at the time when their corn and wine increased But 't is otherwise with the carnal for their hearts run out more pleasingly after some worldly thing and when they obtain it it keepeth them quiet under the guilt of wilful sin and all their soul-dangers and forget eternity because they have their hearts desire already Luke 12.19 20. And I will say to my soul thou hast much goods laid up for many years take thine ease eat drink and be merry but God said unto him Thou fool this night thy soul shall be required of thee then whose shall these things be thou hast provided And the peace and pleasure which they dayly live upon is fetched more from the World than from God and Christ and Heaven the flesh is at ease and hath nothing to disturb it and they designed the conveniencies of the flesh in their whole lives this is their principle their chief scope and aim whatsoever he doth he still designeth the contentment of the flesh or some temporal good that shall accrue to him Thus you see who live after the flesh Where no contrary principle is set up to check it where 't is our daily work to please the flesh and our great scope and solace to have it pleased 3. What is this death that is here threatned ye shall dye Surely the natural death is not intended for that is common to all both to those that please the flesh and those that crucifie the flesh Heb. 9.27 'T is appointed for all men once to die And besides to the godly it is matter of comfort a thing which they should rather desire than fear 1 Cor. 3.22 Death is theirs therefore death is but a softer word for eternal damnation yet used with good Reason the Apostle saith Ye shall die rather than ye shall be damned first because death to the wicked is an inlet to their final and eternal misery 'T is dreadful to them not only as a natural evil as it puts an end to their worldly comforts but as a penal evil Heb. 2.14 15. Who are all their life time subject to bondage through fear of death because of the consequences of it then their torment beginneth Secondly because 't is more liable to sense We know hell by faith and death by sense now that notion that is more known affects us more all abhor death as a fearful thing Briefly then this death consists not in an extinction and abolition of the creature but in a deprivation of the favour and presence of the blessed God who is the fountain of all comfort and the everlasting pains and torments which the soul and body being cast out of Gods presence feeleth in hell all that weeping and gâ—ashing of teeth that bitter remembrance of what is past the acute sense of what is present that despair and fearful looking for of the fiery indignation of the Lord what the Scripture speaketh of 't is all included in this word ye shall die 't is in short to be separated from God and Christ and the Saints and Angels and to have eternal fellowship with Devils and damned Spirits together with those unknown pains inflicted on us by the Wrath of God in the other world 3. It would not be sufficient to restrain men from sin if God should only threaten temporal death and not eternal every murtherer would venture to execute his maliee every adulterer follow his lusts and voluptuous man his swinish and brutish pleasure if it were only to endure a short pain at death and then be free from misery for ever after We see how offenders venture on mans punishment and how many shorten their days for their vain pleasure therefore unless the death were everlasting the world would be little awed by it unless the bitterness be greater than the present sinful pleasure therefore eternal torment is that which God threatneth and will surely execute on the sensual and carnal so that the sinner hath no hope to escape unless by repentance and breaking this course of living after the flesh Secondly Now by way of Confirmation We must shew the fit Connexion between these Two Things the carnal living and this terrible Death and there we must shew you 1. That this threatning is every way consistent with the Justice and Wisdom
up Therefore David prayeth Let my Heart be sound in thy Statutes that I be not ashamed When the Heart is not sound before God disorders break out before men and many that make a fair shew for a while afterward shipwrack themselves and all their Credit for Godliness And partly Because where the Heart is not thoroughly converted to God evermore some temporal good thing lyeth too close to the heart and hath a deeper rooting there than Grace can have And these base and carnal delights will in time prevail over the Interest God hath in the Heart Heb. 12.13 That which is lame is soon turned out of the way Demas hath forsaken us and embraced the present World Men of an unsound Heart have some temptation or other that carryeth them quite off from God as old Eli fell and brake his Neck so they break the neck of their Profession 3. Third Reason Why many that are Virgins come short of the Nuptial Feast because if they should hold out a constant Profession it will not be enough to qualifie them for Heaven and everlasting Happiness 'T is possible an unrenewed man may never fall from his Profession yet he can bring nothing to perfection Luke 8.13 The Stony ground fell from their profession but the Thorny ground brought nothing to perfection All are not exposed to great Tryals Oh! nothing but a real Conversion will qualifie us for the Kingdom of Heaven The foolish Virgins case was as fair and as good as the other till the Bridegroom came Matth. 18.3 Except ye be converted and become as little Children ye cannot enter into the Kingdom of Heaven The Sentence is absolute and peremptory So Joh. 3.3 Except a man be born again he cannot see the Kingdom of God Nothing less than renewing Grace will serve the turn Be a man in appearance better or worse a gross Sinner or a painted Pharisee a hopefull beginner or one of long standing except ye be born again ye cannot see the Kingdom of God 1. Vse Is to shew how far from Salvation some are if those that have some kind of Faith and Hope and Love may come short As for instance First All practical Atheists and Infidels that scoff at Christs coming 2 Pet. 3.3 4. In the last dayes there shall come scoffers walking after their own lusts saying Where is the promise of his coming Some that they may sin the more securely question the second coming of Christ or banish out of their Hearts the thoughts of the day of Judgement Many that went out to meet the Bridegroom yet were foolish Virgins and were shut out Secondly Flagitious persons or scandalous Sinners that neither respect Christ nor his people that make no shew nor preparation are neither Virgins nor do they take their Lamps if they have an Historical certainty not a temporary Faith How much then of the Christian World would be cut off before we come to an accurate and exquisite Tryal 2 Pet. 3.11 What manner of persons ought we to be and Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof If this be a sure rule to try by what a multitude of Christians are there that do not belong to Christ that by a real Profession have given up their Names to him 2. Vse Is Caution to us all let us take heed we do not deceive our selves or rest satisfyed with the picture of Godliness An Army would be very cautious if they knew before-hand that one half of them should be destroyed now five of them were wise and five were foolish Among the Virgin Professors that hold out an honourable Profession many will be found foolish Yea when Christ had said One of you shall Betray me Lord is it I is it I said the Disciples Now you are here told not one but many now goe home and say Lord is it I In the purest Churches many may lye hid and not discerned Oh therefore take not up with weak and groundless hopes 1. Do not please your selves by being of such a Sect or such a Profession Men think the safest place to lie asleep in is Christs own lap If they are of such a party they think they are safe but consider Lead may be cast into all forms an Angel or Devil but 't is Lead still Consider God is an exact and impartial Judge 1 Pet 3.17 If you call on the Father who without respect of persons judgeth all men his People as well as others if they build upon their Profession Do not content your selves with a Form of Godliness though never so strict nor a Name of Godliness though never so renowned These were Virgins not defiled with Errour or Idolatry or the scandalous customs or fashions of the world yet some of them were foolish Virgins 2. Do not content your selves that you do not take up a Profession and an Intention of Religion meerly to serve the times and your selves of it not knowing your selves intentionally and industriously to counterfeit as Judas that followed Christ for the Bag being in his Heart a Traytor and a Thief from the beginning John 13.6 or as Simon Magus at first hoped to make as good Market of his new Faith as his old Sorcery professed to believe in Christ out of design Nay a man that for any thing he knoweth or perceiveth may think that he is in good earnest yet he may be a Temporary though he is no Temporizer Christ knew them that knew not themselves Joh. 2.24 To speak in a word though you may know nothing of Guile yet do not content your selves with that meerly 3. Do not rest in this that you find some real work and go no farther A mans Heart may be softened but not opened to the purpose he may have a love and liking of Religion and yet not come under the power of it some flashes of Comfort yet seek his Happiness in worldly things some desires and good inclinations and yet be slothful and negligent in the main in mortifying Lusts or not perfecting Holiness and fain would have some part in Christ but yet make but slender preparation get Oyl in his Lamp but not in his Vessel fain he would have the Blessings of Grace and Glory if bare wishes and desires would do it fain would goe to Heaven but would do nothing for it unless it be in a lazy cold and dull preparation doth not make it the chief business of his Life to know the Will of God and do it 3. Vse Is to Exhort us to be very serious in our Preparation for the coming of the Lord or as the Apostle cautions the Ephesians Eph. 5.15 16. See that ye walk circumspectly not as Fools but as wise To this end consider First That our whole Life is nothing else but a preparation for Christs coming The common Duty of all Christians is to go forth and meet the Bridegroom or to make sure of Life Eternal is the necessary business we have to do in
of Grace Their choice of God for their portion remaineth unshaken They have chosen the better part adhere to it and have a general purpose to please God in all things 2. An universal slumber is not usually incident to the Saints 'T is not the sleep of the whole man as to all goodness 't is not in all parts of the soul. If there be a remiss will and dead affections yet not a sleepy Conscience something that taketh Gods part as appeareth because they are unsatisfied with this dull and drowsie estate 3. They are more easily alarmed and rouzed up out of it than others that sleep the sleep of death Their Faith and Love is soon awake again and easily set a work for God there is somewhat to work upon A true Christian riseth by unfeigned repentance when his Conscience hath but leizure and helps to deliberate and bethinks what he hath done and so much the better resolveth and bethinketh himself against his sin for the time to come 4. When they rise again and repent and do their first works they are more earnest and fervent than they were before As it were to make amends for their former languishing and to redeem the time they have lost they double their diligence Thirdly I come to the Reasons of this Sleepiness 1. There are two Principles in the Children of God the Flesh inclining to sleep and the Spirit to wake Mat. 26.41 The Spirit indeed is willing but the flesh is weak and therefore the degree of Grace which the best attain unto in this life is mixed with imperfection The guiding and commanding faculties do but imperfectly direct and the inferiour faculties imperfectly obey 'T is the Office of the Understanding and the Will to command of the inferiour faculties to obey There is weakness in all of them therefore 't is said Jam. 3.2 In many things we offend all The Understanding in many things is but a blind guide the Will is but in part rectified and so cannot exercise such a powerful command over our thoughts passions and senses 2. Variety of outward Occurrences working upon the diversity of Principles in us As sometimes we are in a prosperous estate sometimes in deep troubles both may cause this deadness and drowsiness in us Sometimes deep troubles make us weary of well-doing 2 Thes. 3.13 so Heb. 12.3 Consider him that endured such contradiction of sinners lest you be weary and faint in your minds Now as this weariness and heaviness causeth sleep in the body so it doth in the soul. We are tyred in Gods service and then our Wheels are clogged A man may be secure in trouble but usually he is so in time of peace Peace Wealth and Honour are often abused to spiritual drowsiness and secure neglect of God Ease slayeth the fool Prov. 1.32 We had need watch when Delilah spreads her lap for us and the Delights of the world open their bosom to us Surfeiting with the abundance of worrldly prosperity we neglect the Power of Religion and please our selves with the Form David enjoying peace and plenty slew Vriah his Friend who in his adversity spared Saul his Enemy yea his heart smote him but for the cutting off the Lap of his Garment In the abundance of outward comforts we sit loose from God therefore we have those cautions Deut. 8. from ver 7 to ver 14. 3. Conversing with Spiritual Sluggards that count it an high piece of wisdom not to be too forward Irreligious Company and Example is a great matter and hath a mighty force upon us And though it doth not begin sin in the Soul it doth increase it Isa. 6.6 Sin is by propagation not by Imitation but yet the contagion of Example is a great advantage to Corruption To be among warm heavenly mortifyed self-denying Christians is a great advantage in the spiritual life There is a notable provocation and excitement in their example Saul among the Prophets had his Raptures 1 Sam. 10.10 Heb. 10.24 Let us provoke one another to Love and good Works This begets a holy Emulation who shall excell but carnal Company is a deadning thing We are more susceptible of evil than good we catch a disease from one another but we do not get health one from another By touching the unclean they became unclean but he that was unclean was not purified by touching the clean The Conversations of the wicked have more power to corrupt than the good to provoke and excite to vertue A man that would keep himself awake unto God and mind the saving of his Soul must shake off evil Company Psal. 119.115 Depart from me ye evil doers for I will keep the Commandments of my God And by evil Company I mean not only the Prophane who bespeak their own hatred and detestation by their apparent odiousness but the loose and careless As we are to take heed that we be not allured to that which is evil so that we be not deadned to that which is good Neglect of God will keep us out of Heaven as well as Prophaneness We easily leven one another with deadness and formality frequent Society with dead hearted persons breedeth it such whose conference is empty and unsavoury and altogether of worldly things Certainly our dulness and backwardness is such that we need the most powerful helps 4. Another cause is a dead Worship Missa non Mordet Christ compareth spiritual Duties to new Wine Mat. 9. but the Pharisaical Feasts to Taplash or old unsavoury stuff that hath no Spirits Old Bottles will endure that well enough Nothing lulleth the Soul asleep so much as a perfunctory Worship or sleepy Devotions Christs Ordinances are simple but full of vertue his Institutions conscientiously observed will keep us awake Psal. 119.93 I will never forget thy Precepts for with them thou hast quickned me Use them much in Faith and Obedience and Graces will be preserved in us in a lively manner and constant exercise 1 Thes. 5.19 20. Quench not the Spirit Despise not Prophesying If you would not quench the Spirit you must not carelesly use the means of Grace The words of the wise are as Goads to prick us forward Eccl. 12.10 in Heavens way To stir us up to our Duty the Spirit of God sharpeneth and pointeth the Word that it may be as Goads in our sides When we are negligent here is quickning A dull Ministry as well as a dull Minister maketh us fall asleep 5. Slumber is the cause of Sleeping Mark the order in the Text They first slumbred and afterwards slept One degree of carelesness makes way for another and usually there is a lesser degree at first Take heed of the beginnings of declinations If we would avoid sleep we must avoid slumber No man becometh stark naught at the first step One careless Prayer maketh way for another Give way to it now and it will settle into an utter deadness at last Men fear not the danger of little sins and so are hardened under them
God Idolatry and Prophaneness had never crept into the world if men had kept up the sense of Gods bounty Some never regard the End of Mercies which is to draw in our hearts to God therefore called the Cords of a man Hos. 6.4 being so many bonds and ties upon us What honour hath been done to God for this and that mercy I allude to that in Hest. 6.3 See how David reasoneth 2 Sam. 7.2 I dwell in an house of Cedar but the Ark of God within Curtains When the Heart is urging to Duty upon this score God hath been good to me given me food and rayment and plentiful provision for the comfort of this life what have I done for God Not only the Impenitent abuse mercy Rom. 2.4 but David lost his awe of God because he had not a thankful sense of the mercies of God 2 Sam. 12.7 8. So for corrective Providences The Body is a tender part with most men though they are sensible of the smart of the lash yet they do not consider the hand that striketh nor the deserving procuring Cause they do not look upward nor inward they do not see the hand of God in it Isa. 26.11 When his hand is lifted up they will not see look upon it as a chance 1 Sam. 6.4 Job had explicite thoughts of God Job 1.23 The Lord hath given and the Lord hath taken Nor the Cause Lam. 3.39 Wherefore doth a living man complain a man for the punishment of his sins If Sickness cometh if a Relation be taken away if an Estate blasted a waking Conscience looketh to the Cause For this cause many are sick and many are fallen asleep 1 Cor. 11. We should see the mind of God in his Rod. When the Israelites fled before the men of Ai Joshua looketh out for the Troubler So the Children of God search for the sin that is the cause of their trouble 2. Stupid Dulness and cold Indifferency in heavenly things Their want of Zeal and chearfulness in holy Duties they go about them heavily Dull of hearing Mat. 13.5 Cold in Prayer when they should be fervent and effectual Jam. 5.6 In all things we shew forth an heartless formality Grace is asleep in the Soul and thence cometh a sleepy profession a sleepy hearing a sleepy praying a sleepy receiving The Word that was wont to be as burning Coals leaveth no Impression Luk. 24.32 Your whole Converse with the living God is cold and dead-hearted In such a condition a man heareth as if he heard not and prayeth as if he pray'd not receiveth as if he received not and mourns for sin as if he mourned not and rejoyceth in God as if he rejoyced not looks after Heaven and heavenly things as if he sought them not and so brings little honour to God and little profit and comfort to his own soul. 3. Tedious irksomeness in Gods service They grow weary of the wayes of God Mal. 1.13 Behold what a weariness is it Amos 8.5 When will the new Moons be over and the Sabbath past Shall God do so great things for us in Christ and shall any thing which God hath commanded be grievous to us How unkind is this neither have we an hard Master nor hath he enjoyned us tedious work but all our duties have a sweetness in them Micah 6.3 Do not my words do good You carry it so as if God did not deal well with his people or were not easie to be served His Commands are not grievous and his Yoke is easie Tryals sent by him not above measure his Corrections not above our deserving therefore why should we snuff at his service Weariness and repining at Gods service is an ill sign God loveth and requireth a willing people This weariness though it doth not make us wholly abandon Gods service yet it makes us slight it and mind it no more than how to get it over any way Oh take heed then of growing weary of Religion and attending on the duties thereof to look upon these as distractions or matters by the By or interruptions of the work we would be upon They are lead much by sense and carnality that esteem nothing but what yieldeth a pleasure to sense or gratifyeth the outward Man 4. Forgetfulness of Changes and vain dreams of worldly happiness When we have a carnal Pillow to rest upon we fall asleep Psal. 30.6 7. A Christian should sit loose from all earthly things There was Leven in the Thank-offering We should be contented to dwell in Booths as the Israelites Psal. 39.5 Surely every man in his best estate is vanity 5. Carnal Complacency The peace and pleasure which you live upon is fetched more from the world than from God and Heaven and you live in quietness of mind not so much from the belief of the love of God in Christ and the hope of Heaven as because you feel your selves well in your bodily estate and live at ease and in prosperity in the world and have something grateful to the flesh Luk. 12.19 20 21. Oh! that soul is in a dangerous condition when the World is so pleasing and lovely to it that it can take contentment and delight in it without God or apart from God To many worldly prosperity is so sweet that it can keep them quiet under the guilt of wilfull sins When you have your hearts desire for a while you can forget Eternity or bear those thoughts with security which otherwise would amaze your Souls Secondly Motives 1. Your Enemy watcheth The Devil is never asleep 1 Pet. 5.8 he observeth you in all postures and watcheth all possible advantages against the Children of God and will not you stand upon your Guard and look about you 2. If you sleep you hazard your selves to the Whip or Gods severe Correction Hos. 5.15 God findeth out many times a very smart Rod to whip lazy drowsie Saints to their duty He will not suffer Grace to rust in his Children Your awakening will be sad God sent a Tempest after Jonah Some sharp cross or other will fall upon us 3. The eyes of many are upon us and shall we be slumbring and sleeping 1 Cor. 4.9 Wâ— are made a spectacle to the World Angels and Men. Miscarriages will tend to Gods dishonour 4. When Grace is asleep sin breaketh loose There is no sin but a man is exposed to in a secure Estate therefore the Devil laboureth as much as he can to cast us into this temper When David walked at ease on the top of his House little did he know the evil of his own Heart and the danger of the Temptation 5. Every lesser indisposition that hindreth any degree of Communion with God should be grievous to the Children of God If we do not take heed to the beginnings of sins further Mischief will ensue when Temptations are near importunate and constant Little sticks set green ones on fire when the thatch once taketh fire 't is hard to quench it therefore we should not rest in
though it be a right Hand and a right Eye Mat. 5.29 If we consent to take Christ and retain our old Loves still we shall be little the better for being Christians 2. You must give your selves up to him to live in his Love and Obedience There are two Grand Duties we must resolve upon if we enter into this Relation Conjugal Love and Conjugal Obedience 1. Conjugal Love There is no want of love on Christs part Isa. 62.5 As a Bridegroom rejoyceth over the Bride so shall thy God rejoyce over thee Now this Love must be mutual as he in us so we in him Now Conjugal Love is such a Love as is greater to the Yoke-fellow than to any other So our Love to Christ is a Superlative Love We must not only love him not less than other things nor equal with other things but above them cleaving to him alone Some love Christ less than other things they love him a little but love the World better Honour and Greatness better Joh. 12.42 How can you believe that seek honour one of another Pleasure 2 Tim. 3.4 Lovers of pleasure more than lovers of God Profit 2 Tim. 4.10 Demas hath forsaken us and embraced the present World Some love Christ but love other things equal with him They are divided 't is a nice case hard to say which hath the Mastery they make a pother with Religion but never feel the true force of it But the true Conjugal Affection is superlative Psal. 73.25 Whom have I in Heaven but thee and there is none on Earth that I desire besides thee Phil. 3.8 9 10. I count all things but dung and dross for the excellency of the knowledge of Jesus Christ my Lord. They preferre Jesus Christ before all things in the World Besides as an Husband he must have this Love 2. This is a Lord that must have Conjugal Obedience Eph. 3.23 24. The Husband is the head of the Wife as Christ is the Head of the Church and the Saviour of the Body Therefore as the Church is subject to Christ so let Wives be to their own Husbands in every thing I urge it as Wives are subject to their Husbands in every thing so let the Church and each believing Soul be to Christ. Surely if you consent to marry to Christ you must reckon upon it that you are no longer your own to dispose of and therefore henceforth you must no more live to your selves Christ is accepted and received for Lord Col. 2.6 and as such you must consent to serve and obey him Psal. 45.12 He is thy Lord worship thou him You must take him so as never to be ashamed to own him take him for better for worse take him and his Cross Mat. 16.24 take him and his yoke Mat. 11.29 take him and his Spiritual Laws Joh. 14.21 You are to be obedient to Christ in all things You are no more to do what you will but what will please the Lord 1 Cor. 7.30 In short you must obey him if you will have benefit by him Heb. 5.9 Thirdly 'T is spoken of with respect to its Present State in this World The Relation is begun but 't is not publickly Solemnized 2 Cor. 11.2 I have Espoused you to one Husband that I may present you as a chast Virgin to Christ The Church is Sponsa not Vxoâ— here by the offers of the Gospel we are Espoused and by Faith engaged to him 'T is called a betrothing to him Hosea 2.19 20. I will betroth thee to me for ever Yea I will betroth thee to me in Righteousness and in Judgment and in Loving-kindness and Mercy I will betroth thee to me in Faithfulness The word is not taken generally for Marriage but strictly and hath a special Emphasis in that place and so noteth either the goodness of God he would not receive Israel as an unchast Prostitute that had broken Covenant with him but as a Virgin as if never any breach of Contract before or rather noteth the present state of the Church she is betrothed to Christ but the Marriage is not consummate The day of Espousals and publick Solemnities are deferred till the Resurrection when Christ will come as a Bridegroom to conduct his Spouse into his Fathers House for ever to remain with him Fourthly With respect to its Consummation 't is perfected at his second coming and 't is properly called a Marriage 't was but a wooing or betrothing before then when the Queen is brought to the King and abides with him for ever Psal. 45.15 With Joy and Gladness shall she be brought they shall enter into the Kings Palace Now there are many Reasons why this second coming of Christ is called a Consummation of the Marriage and Christ may then be said to come as a Bridegroom 1. Because there is a Personal Meeting and interview between his Spouse and himself Now he employeth Spokes-men 2 Cor. 5.19 20. Now we are Ambassadors for Christ as though God did beseech you by us We pray you in Christs stead to be reconciled to God As Eliezer Abraham's Servant went to get a match for his Masters Son so the Ministers of the Gospel 2 Cor. 11.2 I have espoused you to one Husband that I may present you a chaste Virgin to Christ. He sends Tokens and Spiritual Refreshings John 14.21 He that hath my Commandments and keepeth them he it is that loveth me and shall be loved of my Father and I will love him and manifest my self to him Then he cometh himself we meet him in Person here we meet him in Ordinances Isa. 64.5 Present in Spirit 2 Cor. 5. At Death our Souls meet him Eccles. 12.7 But then our whole man shall meet him Job 14.26 with these Arms embrace him We are indeed brought near to him by Faith and have some fellowship and Communion with him but we do not see him as he is nor see him face to face as afterwards 2. For the Publick Solemnization of the Marriage the Bridegroom and the Bride do both deck and adorn themselves The Bridegroom cometh in the glory of his Father with great abundance of the Holy Angels Revel 19.7 Let us be glad and give Honour to him for the Marriage of the Lamb is come and his Wife hath made her self ready Common Garments are not for that Wedding we must be active in the Purifying our selves but the Grace is given by God Verse 8. And to her was granted that she might be cloathed in white linnen the fine linnen is the Righteousness of the Saints As Esther was supplyed out of the Kings Wardrobe these Ornaments and Garments of Salvation are purchased and bestowed freely upon us by Jesus Christ all is given we are here but renewed in part and cleansed in part all our filthy Garments are not yet put off but then we shall not have the least Remainder of Sin and Misery if we should meet Christ with our Deformities we should meet him with shame and Discomfort it would be a Dishonour to
For then will the weight of all Pleas be consider'd Now God hath left all Creatures without Excuse Rom. 1.20 There is some Witness of God to them that convinceth them of more Duty than they are willing to perform Secondly And more particularly The usual Excuses are these 1. Object I have no time to mind Soul-Affairs my Distractions in the World are so great and my course of Life is such I have no leisure Answ. 1. Whatever your Business be you have a time to eat and drink and sleep and have you no time to be saved Better encroach upon other things than that Religion should be cast to the Walls or justled out of your Thoughts David was a King and he had more distracting Affairs than most of us have or can have yet Psal. 119.147 148. he saith I prevented the Dawning of the Morning and cryed And Mine Eyes prevent the Night-Watches that I might meditate on thy Word 2. Do you spend no time in Idleness vain Talking or carnal Sports And might not this be better imployed about Heavenly things Ephes. 5.16 Redeeming the Time because the Days are evil 3. Much of Religion is transacted in the Mind A Christian is always serving God his Second Table Duties are First Table Duties As carnal Men go about Heavenly things with a carnal Mind so the Christian goeth about Carnal things with an Heavenly Mind 4. God would be sure to have a Portion of time therefore the Lord's Day was appointed Isa. 58.13 If thou turn away thy Foot from the Sabbath from doing thy Pleasure on my Holy Day and call the Sabbath a Delight the Holy of the Lord Honourable and shalt honour him not doing thine own Ways nor finding thine own Pleasure nor speaking thine own Words c. That it may be dear to us in the Flesh and in the Lord when we have God's Command and the Laws of the Land too 5. All your Time is lost that is not spent in God's Service 2. Object But I have no Power nor Strength to do Good and what will you have us do Answ. You can do more than you do but you will not make tryal God may be more ready with the Assistances of his Grace than you can imagine The Tired may complain of the Length of the Way but not the Lazy that will not stir a Foot If you did make tryal you would not complain of God but your selves and beg Grace more feelingly You are not able because you are not willing Your Impotency is contracted by evil Habits and long Custom in Sin that 's an Aggravation of your Sin 3. Object 'T is dangerous and troublesom to own God and Religion heartily Answ. Did not you resolve to serve God whatever it cost you And is God harsh and severe because he tryeth whether you will be as good as your word and will not let you go to Heaven with a vain Complaint in your Mouths Will this comfort you in Hell and for the Loss of Everlasting Happiness In Hell will you say I came hither to save my self a Labour and to be exempt from the diligence of the Holy Life and Sufferings incident to it Will you stop a Journey for your Lives because the Wind bloweth on you and there is Dirt in the way Nothing can take off a Minister from seeking the Conversion and Salvation of Souls Act. 20.23 24. And can any thing be an Excuse to you Should your Souls be dearer to us than you 'T is necessary for our Tryal that we should meet with Scorns and Oppositions Should a weak Blast drive us from God Rev. 2.13 14. I know thy Works and where thou dwellest even where Satan's Seat is and thou holdest fast my Name and hâ—st not denyed my Faith even in those Dayes wherein Antipas was my faithful Martyr who was slain among you where Sathan dwelleth 'T is exceeding commendable to be zealous in such a Place or in such a Time when Religion is hazardous and dangerous Christ suffered more for you than you can for him and God hath greater Terrours than Man can present 4. Object I am of a slow Wit have a weak Understanding know not to which Party I should cleave and joyn my self Answ. Certainly not to that which is most pleasing to corrupt Affections But Divisions in the Church are to try the Approved who is Chaff and who is good Grain 1 Cor. 11.19 For there must be also Heresies among you that they which are approved may be made manifest among you The Scripture is not dark but we want Eyes You may know the Mind of God Psal. 119.18 Open thou mine Eyes that I may behold wondrous things out of thy Law And Joh. 17.17 Sanctify them by thy Truth thy Word is Truth 5. Object I have so many Temptations and Enticements I hope God will consider my Weakness Answ. You are as earnestly perswaded upon better Motives if Perswasion will do it What is a little wordly Glory to Eternal Glory brutish Pleasures to pure Delights 1. VSE Since Sloath is so great an Evil let the Children of God take heed of it And so First Of Sloath and Idleness in their particular Calling This was one of Sodom's Sins Ezek. 16.49 Pride and fulness of Bread and abundance of Idleness This is Sensuality as well other Sins that are more noted in the World as being an Indulgence to the Flesh as well as other things which are commonly decryed because they betray us to more Shame in the World 1. Every Creature is God's Servant and hath his Work to do wherein to glorifie God some in one Calling some in another Neither Rich nor Poor are exempted for a lawful Calling is not a matter of Necessity but Duty enforced by a Commandment What our Callings should be is determined by Providence giving Gifts and Education and obtruding us upon such a course of Life But 't is a mistake to think that bare Necessity maketh a Calling no 't is Obedience And if we be without such Necessity we may live idly without any Calling No every Man and Woman hath their Labour and Service for God made no Man or Woman in vain Would the Wise and Almighty God make so noble a thing as a Rational Humane Creature only to eat and drink and sleep and rise and dress themselves that they may shew themselves to Company and impertinently chat away their Hours and precious Time No he hath ordained them for some Service which at length they are to give an Account of as the Mediatour did of his Work Joh. 17.4 I have glorified thee on Earth and have finished the Work thou gavest me to do 2. This Work is not of one sort Some are called to an higher some to a lower Imployment some Noble some Citizens some Fathers of Families others Matrons or Mothers of Families some are Magistrates some Ministers but every one must do their Duty in their Place Christianity falleth in with Natural Relations 1 Cor. 7.20 Let every Man abide in
l. 37. for sublime r. purblind p. 185. l. 9. for little else r. little of self p. 190. l. 27. dele 4. l. 28. r. Nay 4. l. 50. r. answereth the Gift p. 193. dele for Judges p. 212. l. 32. r. Want of Zeal SERMONS UPON THE Seventeenth Chapter OF S t. JOHN SERMON I. JOHN XVII 1 These words spake Iesus and lift up his Eyes to Heaven and said Father the Hour is come glorify thy Son that thy Son also may glorify thee I Shall in the following Exercises open to you Christ's solemn Prayer recorded in this Chapter a Subject worthy of our Reverence and serious Meditations The Holy Ghost seemeth to put a Mark of Respect upon this Prayer above other Prayers which Christ conceived in the Days of his Flesh. Elsewhere the Scripture telleth us That Christ prayed but the Form is not expressed or else only brief Hints are delivered but this is expressed at large This was as it were his dying Blaze Natural Motion is swifter and stronger in the end so was Christ's Love hottest and strongest in the close of his Life and here you have the Eruption and Flame of it He would now open to us the bottom of his Heart and give us a Copy of his continual Intercession This Prayer is a standing Monument of Christ's Affection to the Church it did not pass away with the external Sound or as soon as Christ ascended into Heaven and sat at the right Hand of the Father it retaineth a perpetual Efficacy the Virtue remaineth though the words be over As the Word of Creation hath retained its Vigor these five or six thousand Years Increase and Multiply and let the Earth bring forth after its kind So the Voice of this Turtle is ever heard and Christ's Prayers retain their Vigor and Force as if but newly spoken In this Prayer he mentions all Blessings and Privileges necessary for the Church He prayeth for himself for the Apostles for all Believers He beginneth with his own Glorification as the Foundation and goeth on to seek the Welfare of the Apostles as the Means and then the Comfort of Believers as the Fruit of his Administrations in the World Christ's Merit the Apostles Word the Believers Comfort are three Things of the highest consideration in Religion I shall open these in the Order and Method in which they are laid down In the first Verse we have 1. The Preface to the whole Prayer These things said Jesus c. 2. Christ's free Request Glorify thy Son Which is backed with Reasons taken from 1. His special Relation Father and thy Son 2. His present Necessity The Hour is come 3. The Aim of his Request That thy Son also may glorify thee I shall go over the Phrases as they are offered in the Order of the words These things spake Jesus That is when he had spoken these things This Clause serveth 1. To shew the Order of the History His Prayer followed his Farewel-Sermon 2. The suitableness of his Prayers to the Sermon The Points there inforced are here commended to God in Prayer It were easy to suit the Requests to the Consolations and Instructions of that Sermon From hence 1. Observe How fitly Christ dischargeth the Office of a Mediator The Office of a Mediator or Days-man is to lay his Hand upon both Job 9.33 to treat and deal with both Parties Hitherto Christ hath dealt with Men in the Name of God opening his Counsel to us now he dealeth with God in the name of Men opening our Case to him As Moses the Typical Mediator was to speak to God Exod. 19.19 and from God Exod. 20.19 So did our Lord speak from God and to God He still performeth the same Work and Office He speaketh to us in the Word and for us in Prayer The Word never works till we hear Christ speaking in it 2 Cor. 13.3 Since ye seek a proof of Christ speaking in me and our Prayers are not accepted but by virtue of Christ's Intercession Those that made their Addresses to King Admetus brought the Prince with them in their Arms or as Joseph charged his Brethren that they should not see his Face unless they brought Benjamin with them their Brother We cannot see God's Face unless we bring our Elder Brother with us Acts 12.26 When Herod was displeased with the Men of Tyre they made Blastus the King's Chamberlain their Friend It is good to have a Favourite in Heaven Among all the Favourites none so acceptable as Christ get him to make Intercession for you Out of the whole learn to see Christ in the Word to use Christ in Prayer he is the golden Pipe by which our Prayers ascend and the Influences of Heaven are conveyed to us 1 Cor. 8.6 One Lord Jesus Christ by whom are all things and we by him All things come from God to us through Christ. 2. Observe Christ's Order and Method From Preaching he descendeth to Prayer the Word worketh not without the Divine Grace We may open the Word but God must open the Understanding Luke 24.28 with 45. Christ himself you see sealeth his Doctrine with the Seal of Prayer Moral Suasion worketh not without a Divine and Real Efficacy The Apostles said Acts 6.4 We will give our selves continually to Prayer and the Ministry of the Word When God hath spoken to us we must speak to God again Prayer is the best Key to open the Heart because it first openeth Heaven Those that hear a Sermon and do not pray for a Blessing see nothing of God in his Ordinances nothing but what is of Man's Oratory and Argument Efficacy is quite another thing and when God speaketh in his Word with Samuel they think it is Eli. It reproveth them that when the Sermon is ended go out and turn their backs upon Prayer This is to neglect Christ's Method And it presseth you still to help on the Word by your Prayers Rom. 15.30 I beseech you Brethren for the Lord Jesus Christ's sake and for the Love of the Spirit that ye strive together with me in your Prayers If you would have Christ's Glory and the Spirit 's Efficacy promoted you must take this course 3. Observe The Industry and Diligence of the Lord Jesus in Holy Things He letteth no time pass without some saving Work from Doctrine he turneth himself to Prayer He began with the Supper and goeth on with Discourse and finisheth all with Prayer It upbraideth us that are soon weary of Holy Things We are like foolish Birds that leave the Nest and are often stragling and let the Eggs cool before they are hatched Our Religion cometh by Flashes which are never perfected and ripened Now especially should we imitate Christ upon Solemn Days of Worship as the Lord's Day our whole Time should be parted into Meditation and Prayer and Conference And yet more especially after the Lord's Supper we should continue the Devotion and make the whole Day a post-Communion as Civet-Boxes retain their scent when the Civet is taken
First Why he prayed For it seems strange that Christ should be brought upon his Knees and that he who was the express Image of his Father's Glory should need the Comfort of Prayer and that the Heir of Heaven who hath the Key of David and openeth and no Man shutteth should stand knocking at the Father's Door I Answer 1. This was the Agreement between God and Him that he was first to establish a Right and then to sue it out in Court Psal. 2.8 Ask of me and I will give thee the Heathen for thine Inheritance and the utmost parts of the Earth for thy Possession This Prayer is nothing else but Christ's presenting his Merits before the Tribunal of God In the whole Transaction of Man's Salvation God the Father would sustain the Person of the Ruler and Governor of the World and Christ was to come and make his Plea before him to give an account of his Work and to sue out his own Right and the Right of his Members O wonder at the Business of our Salvation the Love of God! the Condescention of Christ when he took the Quality of our Surety upon him he is to make a formal Process to plead his own Merits and our Interest for so he is less than the Father as Mediator My Father is greater than I. Not only as Man but as Mediator Christ sustained a lesser Place 2. That we might have a Copy of his Intercession Christ is good at interceding he gave the World a taste in his last Prayer It is a Pledg of those continual Groans which as Mediator of the Church he putteth up for us in Heaven We have an excellent Advocate 1 Joh. 2.2 If any Man sin we have an Advocate with the Father Jesus Christ the Righteous When thou art in danger of Temptation he saith They are in the World keep them from the Evil of the World When thou art practising Holiness Christ speaketh a good word of thee behind thy back Father they keep thy Word He is a good Shepherd that knoweth the State of his Flock and readily giveth an account to the Father 3. That these Prayers might be a constant Fountain and Foundation of Spiritual Blessings Christ's Prayers are as good as so many Promises for he is always heard John 11.42 In this Prayer Christ speaketh as God-Man There is not any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I ask but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will Vers. 24. Father I will that they also be with me where I am A Word not of Request but Authority The Divine Nature giveth a Force and Efficacy to these Prayers When he prayeth whole Christ prayeth God-Man and as his Passion received efficacy from his God-head so did his Prayers Acts 20.28 Feed the Church of God which he hath purchased with his own Blood as it was the Blood of God so it is the Prayer of God The God-head is interested in all these Actions it is the Prayer of the Son of God made Flesh. The things which he asketh belong to the Humane Nature yet he prayeth as God He that heareth with the Father will be heard by the Father Christ's Prayer is not like the Prayers of other Holy Men recorded in Scripture for a Form and Pattern but as a Fountain of Comfort and Blessing This should beget a Confidence in the Accomplishment of all these Promises the Safety of the Elect the Success of the Word the Unity of the Church and the Possession of Glory 4. To commend the Duty of Prayer He commanded it before and commended it by Promise John 14.13 14. Whatsoever ye shall ask of the Father in my Name that will I do that the Father may be glorified in the Son If ye shall ask any thing in my Name I will do it John 15.16 That whatsoever ye shall ask of the Father in my Name he may give it you Now to Precept and Promise he would add his own Example Certainly there are none above Ordinances if Christ the Eternal Son of God was not If Christ who was of the same Majesty and Power with his Father did pray so earnestly and seriously when in the Light of Omnisciency he saw the Fruit of his Passion How much more are Prayers necessary for us under such infirmity of Flesh to which we are subject and such rage of Satan and the World In all Cases we must use this Remedy They that are above Prayer are beyond Religion In his greatest Works Christ despised not this Remedy Christ knew his own Deliverance and was sure of it yet he will not have it but by Prayer He had an eternal Right to Heaven and Glory and a new Right by Purchase yet he would have his Charter confirmed by Prayer And so though we have assurance of Mercy we must take this course to get it accomplished Though we have large Possessions and a liberal supply when it is at the Table we must receive it as a Boon from Grace Give us this day our daily Bread If for no other Reason Prayer is necessary for submission to God and that we may renew the sense of that Tenure by which we hold a Charter of Grace that by asking we may still take it out of Free-Grace's Hands Christ had a Right yet because of that mixture of Grace with Justice in all Divine Dispensations he is to ask 5. That our Prayers might be effectual Christ's Prayer is large and comprehenâ—ive we can mention nothing but he has begged it already in terminis or by consequence The Prayers of the Saints have their Efficacy but not from any virtue in them but by Christ's Merit by virtue of his Prayers Now Christ hath consecrated the way it is like to be successful no Prayer can miscarry God may cast out the Dross but he will be sure to receive the Prayer Now he doth not refuse your Mony but rubbeth off the filth of it It is very notable that Christ consecrated all Ordinances and made them successful by his own Obedience Baptism he made the Waters of Baptism salutary Hearing Christ was one of John's Auditors Behold the Lamb of God John 1.29 Singing Prayer receiving the Supper he loveth the Society ever since he himself was a Communicant Matth. 26.29 I will not drink henceforth of the Fruit of this Vine until the day when I drink it new with you in my Father's Kingdom Christ doth but act over that Ordinance in Heaven So for Prayer Secondly The next thing is Why Christ spake aloud in Prayer I answer He might have prayed in silence but he would be our Advocate but so that he might be our Teacher When he prayed for us he prayed publickly and with a loud Voice for our Comfort and Instruction and to give vent to the strength of his Affection by leaving this Monument in the Church Vers. 13. These things I speak in the World that they may have my Joy fulfilled in themselves that in all Tryals and Afflictions we might draw Consolation from the Matter of
Praise are the Revenues of the Crown of Heaven and all the Persons of the Godhead are Joynt-Possessors the Father will be glorified the Son and the Spirit will be glorified too Well then they that expect all Comfort and do not regard Duty they mistake the Tenor of the Covenant God must needs be angry when we deny him his Rent and Acknowledgment you forfeit your Lease and Charter and how will you do to pray with Confidence It is notable in the Covenant of Grace what God doth to us in a way of Mercy the Creatures return to God again in a way of Duty God justifieth sanctifieth glorifieth the Creature these are the great Blessings of the Covenant and in our way we are to do it again to God to justify sanctify and glorify God To justify God Luke 7.29 And all the People that heard him and the Publicans justified God being baptized with the Baptism of John To sanctify God Isa. 8.13 Sanctify the Lord of Hosts in your Hearts and here I am glorfied in them We are to justify God his Ways against the Cavils of the World the Riches of Grace against the Prejudices of our own Hearts to sanctify God to set him aloof in point of Fear and Trust above the Powers all Excellencies in the World as to sanctify is to set apart from common use And then we glorify him when we advance him in our Thoughts and Faith and Esteem Our best Thoughts are but a Disgrace to the Godhead he is advanced far above all Blessing and Praise yet God counteth he hath another Throne when he is exalted in thy Heart 3. Because we gratify the Aim of God God's great End in all his Dispensations is to glorify his Son and in his Son himself God seeketh his own Glory by glorifying Christ in our Nature We had neither had Word nor Gospel nor Christ nor Grace but for his Glory It is said Prov. 16.4 The Lord hath made all things for himself that is for the Manifestation of his Glory for God being so perfect as he is can no other ways be advanced it must be therefore to make himself known He made the World that he might be glorified and for the same Reason he made us in Christ Ephes. 1.12 That we should be to the Praise of his Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that we are in Religion is for this end We had need respect God's Glory for we owe all that we have to it God is set upon it 1 Sam. 2.30 They that honour me I will honour Vse 1. Information We lose nothing by glorifying Christ It is a Pledg of our Interest in his Intercession We shall have this Honour and Comfort that Christ will be our Advocate In the World we are like those six hundred that were David's Companions in the Wilderness they had hard Service and little Wages but when David was crowned in Hebron they were all advanced to Offices and Places of Power and Trust. In the World if we glorify Christ indeed we shall meet with hard Entertainment but you will not repent of it when Christ appeareth in the day of his Royalty Nay for the present you will lose nothing Worldly Losses are made up in Spiritual Comforts and that is a good Exchange Do but observe Peter's Question and Christ's Answer Mat. 19.27 28. Peter said Behold we have forsaken all and followed thee what shall we have therefore In Peter's Question we may observe that albeit we suffer little for Christ we think much of it Peter's Case was poor and slender alas what did he leave a poor Cottage a Net a fishing Boat he had no Lands nor Heritage From a Fisher-man he was made a Disciple The Loss is little but we think it a great matter if we part with our Superfluities with the tenth part of a Child's Portion for Christ's Cause and owning Christ's Interest or the propagating of Religion Nay if we suffer but a disgraceful Word or Discountenance or a small Inconvenience in our Name or Estates we are apt to say with Peter What shall we have therefore Thoughts of Merit are natural and we put an high Price upon our petty Services what shall we be the better But observe Christ's Answer And Jesus said unto them Verily I say unto you that ye which have followed me in the Regeneration when the Son of Man shall sit in the Throne of his Glory ye also shall sit upon Twelve Thrones judging the Twelve Tribes of Israel Pray mark Christ pardoneth the Infirmity of the Demand there was somewhat of Pride in it and somewhat of Fleshliness in having respect to a carnal Reward they dreamed of Earthly Honours that Christ would share and divide among them but Christ passeth it over and gives a gracious Answer Nay mark Christ promiseth a greater Reward than Peter could expect a Kingdom to each of them in the Regeneration I shall not examine that Expression that doth not so suit with my purpose But I observe that though the things we do and suffer for Christ be not worthy to be spoken of yet the least thing if done in Sincerity will be highly esteemed and richly rewarded Christ will intercede for thee and plead for thee with his Father and if once he openeth his Mouth thou canst never miscarry The Apostle saith Heb. 7.25 He is able to save to the utmost all that come unto God by him seeing he ever liveth to make Intercession for them Christ when he hath begun to intercede doth not give over till thou hast Honour enough for honouring him he will save thee to the utmost Oh why should we be prejudiced against the Service of Christ certainly we shall be no Losers in the End Christ will not be behind-hand with you he is making way for your Everlasting Glory by his constant Intercession Now therefore be not troubled you need not seek another Pay-master than Christ we have something in Hand there is present Comfort besides what we have in Hope Vse 2. Exhortation to press us to glorify Christ order your Lives so that Christ may plead Father I am glorified in them I do not press you now to glorify God in general but to glorify Christ as Mediator But what is it to glorify Christ I Answer 1. You will glorify him by Faith Christ is glorified when you acknowledg his Person and Office as revealed to you in the Word and accordingly build your Hopes and Comfort on him Now Faith hath a double Office it accepts Christ from God and presents Christ to God It accepts Christ in the Word and maketh use of him in Prayer Let us speak of both these 1. It accepts Christ. When Men slight the Offers of Christ which God maketh to them they dishonour him exceedingly it is a contempt cast upon the Son of God as if he were not worth the taking Acts 4.11 This is the Stone which was set at nought of you Builders which is become the Head of the Corner God made
Earth saith God to Pharaoh Exod. 9.16 So we are in the World that his Power may be known We had missed many wonderful Passages of Providence if Israel had not been in Egypt God will have us take many Experiences of the Sweetness and Power of Grace along with us to Heaven As Travellers at Night talk of the foul way and the Dangers of the Journey so in Heaven we shall discourse of the Praises of our Redeemer and his wise and powerful Conduct God would have us take these frequent Experiences of Grace along with us 2. To try us Were it not for the worldly State there would be no place for Temptation nor room for the Exercise of Grace He will not glorify us as soon as convert us neither can we expect to go singing to Heaven and without Blows Heb. 6.12 Be ye Followers of them who through Faith and Patience have inherited the Promises Never any went to Heaven but there was a time to exercise both his Faith and Patience we are to run and fight this is common to all the Saints In the way to Heaven many things will befall us that will make it seem unlikely that we shall ever come thither so we have need of Faith and Troubles must have their turn ' ere Heaven be possessed so we have need of Patience Why should we look for a peculiar Priviledg 1 Pet. 5.9 The same Afflictions are accomplished in your Brethren that are in the World All the Saints are troubled with a busy Devil a naughty World and a corrupt Heart Name but one Saint of God that hath been excused that went to Heaven without Trials and Temptations that quiet Estate which you dream of is without Precedent The Cross is the Badg of this Society as Elijah said Am I better than my Fathers You are not better than all the Saints than your other Brethren that are in the World You should be ashamed to be alone and never called out to exercise There is a measure of Sufferings appointed and every Member must take his share It is distributed by a wise Hand so much for the Head so much for the Shoulders so much for Hands and Feet Col. 1.24 Who now rejoyce in my Sufferings for you and fill up that which is behind of the Afflictions of Christ in my Flesh. Would we only be irregular and refuse to take our Burden Briefly there would be no Temptation no Trial were it not for the worldly Estate but here we must look for it The Skill of a Mariner is known in a Storm and so is our Fortitude and other Graces tried and discovered I have read in the Lives of the Fathers of a devout Man that being one Year without any Trial cried out Domine reliquisti me quia non me visitasti hoc anno Lord thou hast forgotten me and for a whole Year hast not put me upon any Exercise Those whom God will make most perfect he putteth them upon the greatest Trials Abraham had never been represented as the Father of the Faithful if he had not been exercised so much with so many Hazards and Temptations 3. To convince the World by their Example their Strictness Patience Fortitude They are in the World but not of the World If a Christian were not a Member of the World he would never be the Wonder of the World They have Flesh and Blood as others have and have not divested themselves of the Affections and Interests of Nature the same Bodies the same Interests yet they can deny all and upon the convenient Reasons of Religion abhor the Pleasures and dear Contentments of this Life and become weaned mortified strict holy and this raiseth the World's Wonder 1 Pet. 4.4 They think it strange that you run not with them to all Excess of Riot speaking evil of you They are so bewitched with these things that they wonder how any can resist the Temptation Godly Men are to walk up and down the World as God's Witnesses Ye are my Witnesses saith the Lord Isa. 43.11 They testify that there is a Reality in Religion and how it worketh by the Strictness and Mortification of their Lives They are to be Examples to the World 2. Cor. 3.3 Ye are the Epistle of Christ ministred by us written not with Ink but with the Spirit of the living God not in Tables of Stone but in Fleshly Tables of the Heart By your Lives God writeth his Mind to the World you are a living Rule a walking Bible 4. To fit them for Glory We do not commence per saltum Vessels of Honour must be seasoned Col. 1.12 Who hath made us meet to be Partakers of the Inheritance of the Saints in Light What should an unmortified Man do in Heaven Heaven would be a Prison to him the Company of God and the Communion of Saints a Burden We do not come into God's Presence hot and reeking from our Lusts we are first set in the Garden of the Church before we are transplanted to the upper Paradise they grow a while in the Land of Grace that they may take kindly with the Soil 1. Partly to weaken our Desires to the World The Stones were to be hewed and squared before they were to be set in the Temple there was no noise of Ax or Hammer heard there So during our Worldly State we are humbled with many Afflictions that we may be weaned by Degrees from the World and worldly Objects Gal. 6.14 God forbid that I should glory save in the Cross of Jesus Christ by whom the World is crucified to me and I unto the World The World doth not suit with the Saints as Children are weaned from the Teat by Wormwood When Men are pleased in the World they forget their Country We stir Liquors and Syrups that are over the Fire that they may not stick and burn to As Esther when she was chosen for Aâ—asuers's Bride was to accomplish the Months of her Purification before she was presented to him Esth. 2.12 So some days are to be spent in our purifying and sanctifying before we are presented to God 2. Partly to make us long for Glory Our worldly Estate is cumbersom Here are Sins and Afflictions that we may long for a better Estate Psal. 120.5 Wo is me that I sojorn in Mesech that I dwell in the Tents of Kedar As the Israelites Task was doubled that they might long for Canaan and cry out for the Land of Rest. The Inconveniencies of our Pilgrimage make the everlasting Estate more sweet Troubles without us Diseases upon us and Sins within us and all to make us long for home Notwithstanding all the hard Usage and Entertainment in the World how difficultly are we weaned 3 dly Christ's Apprehensiveness of this Danger You shall see it is a Circumstance often mentioned A little before his Death at his Death now in Heaven 1. A little before his Death We have two Instances one when he was about to wash his Disciples Feet and institute the Supper
in the State of his Exaltation Our Lord would be ours not only in Love but Duty that so we might have the greater Assurance Till all the Saints come to Heaven Christ looks upon himself as bound in point of Office they are his Charge he cannot be loving to the Church nor faithful to the Father if he should do otherwise 4. His Experience Heb. 4.15 He is touched with the feeling of our Infirmities was in all points tempted as we are yet without Sin Pray mark in all points Christ hath had Experience of all Trials whereinto any of his Servants can fall Poverty forsaking of Friends Exile Imprisonment Hunger Nakedness Watching Weariness Pain of Body Heaviness of Heart Desertion as to Sense Wrath and Curse of God Christ hath carried his feeling with him into Heaven he knew what Poverty meaneth what trouble of Conscience what heaviness of Spirit meaneth Christ could not so experimentally pity us so feelingly pity us if he were not like us in all things his Heart was intendred by Experience as a Man that hath felt the Gout and felt the Stone Israel knew the Heart of a Stranger Christ knew the Heart of a Man that is left to the World's Frowns and Snares He took a Communion of our Natures and Miseries as a Pawn and Pledg that he will pity us and help us Heb. 2.10 The Captain of our Salvation was made perfect through Sufferings Christ tho he was perfect he received the Spirit without measure yet he lacked one thing which his Office required to be a perfect Mediator till he had an experimental feeling So Heb. 2.18 In that he himself hath suffered being tempted he is able to succour them that are tempted Christ was able as soon as he came from Heaven as God what could he not do But there is an Ability of Sufficiency and of Idoneity an Experimental Ability Christ had Experience tho not of Sin yet of Temptation to Sin he is not only able but willing he knoweth what it is Christ would borrow our Nature to make Experiments Vse 1. To teach us to walk with Caution and in a continual dependance upon God We are continually assaulted and live in the midst of Snares A Man that cometh into the World saith Luther is like a Traveller that cometh into an Inn where there dwell none but Thieves Now he that carrieth Jewels about him had need to take heed the diversity the frequency the continuation of Temptations should make us wary The Diversity there are Baits for every Temper Honours for the Ambitious Wealth for the Covetous and Pleasures for the Sensual The Devil hath a Diet to feed every Distemper some are fullen not bent to Pleasures but Satan is not at a loss to fit them with a Temptation there are Profits for them Others are facile and more easy they have Pleasures Others would be great they have Honours And when Satan knoweth the Lust he suiteth the Bait he is an old Sophister well skilled in the Tempers of Men. Therefore seeing that in every Business in every bit of Meat in every Recreation there are Snares we had need feed with fear and trade with fear When there is an Enemy in the Country we keep constant Watch and Ward Then for the frequency and continuance of Temptations they are always about us Long Suits prevail at last From the first use of Reason till the hour of Death as long as God continueth our abode in the World we are in danger There are many Baits Satan is craâ—â—y and the World is spightful and our Hearts are naught We are now upon our Trial the great Work of Religion is to walk in a constant watchfulness and dependance Alas many are as if they were in the Haven already so negligent so careless as if they were in the midst of Paradise out of Temptations Vse 2. To press us to grow weary of the World it is a place full of Snares here we have many Snares and many Enemies If we have a mind to sin no longer why should we desire to live in the World The World is a Step-mother to the Saints why should we desire to hang upon the Dug He that would always live here is like a Scullion that loveth to lie among the Pots In Heaven we have pure Company and are out of the reach and danger of Temptations The Devil when he was not fit for Heaven was cast out into the World a fit Place for Misery Sin and Torment it is Satan's Walk and Circuit Here is Antichrist the Devil 's eldest Son here are Terriculamenta Irritamenta Fears and Snares It is a dirty odd Corner of the Universe we can hardly walk up and down but we shall defile our Garments Here are Briars to hitch us Snares and Baits to intice us There is a more excellent Country above where we shall have the Company of God and the Fellowship of the Saints Saints without Corruption other manner of Saints than here There is no Tempter there there should be your Country In a pet we long for Heaven but it should be out of a resolved Judgment Men fight in the World as long as they are able and then make Heaven their Refuge It should not be a melancholy wish We should desire Heaven not as weary of Work and Service but as weary of Temptation Vse 3. Examination What kind of Temper have we There are Children of this World Luke 16.8 The World is their own Mother they love to lie hanging on the Dugs and Teats And there is a Spirit called the Spirit of the World 1 Cor. 2.12 A Genius that suiteth with present Conveniences there is their Portion Psal. 17.14 Their Names are written in the Earth Jer. 17.13 that is their Happiness The Nature of the World's Sons is all for the Lusts of the Flesh the Lusts of the Eye and the Pride of Life to go fine to feed high to shine in worldly Pomp affect Honours and great Places Too many Christians are baptized into this Spirit There is an use of the Things of this World but we should use them with fear they cannot smell the Rose of the Field Christ hath no scent or savour Oh it is a sad Character to be a Child of this World one that hath the Nature of the Mother in them one of the World's breed A Child of God is a Pilgrim and Stranger Psal. 119.19 I am a Stranger in the Earth Abraham purchased but a Sepulcher that is all the Faithful can lay claim to on Earth He looketh on himself as born and bred in another Land his Mother is a Princess the Bride the Lamb's Wife and his Father is in Heaven he is in the World but not of the World Vse 4. Comfort Christ is apprehensive of your Danger All Trials you meet with do either better your Hearts or hasten your Glory Christians must expect Danger but need not fear it Formido sublata est non pugna You are not absolutely freed from
Service about himself for bestowing on him the Gift of Miracles for trusting him with the Bag. Christ had lately washed his Feet as well as of the rest of the Apostles yet he obstinately goeth on in ways of Self-Perdition and his purpose of betraying his Lord and Master yea contrary to many Warnings given him Vse Oh take heed of a wilful obstinacy and wresting your selves out of the Arms of Mercy of being of such a disposition that nothing will reclaim you for that is to be a Son of Perdition Wilful Sins have a greater mark upon them than other Sins As when you go 1. Against an express Commandment Prov. 13.13 Whoso despiseth the Word shall be destroyed but he that feareth a Commandment shall be rewarded If a Commandment stand in your way it should be more than if a Band of Armed Men stood to hinder you Many make nothing of a Commandment they fear a Judgment from God or a Punishment from Men but never stand upon the Word of God 2. Against express Warnings of those that wish well to your Souls Deut. 1.43 So I spake unto you and you would not hear but rebelled against the Commandment of the Lord and went presumptuously up into the Hill When Men are wedded to their own Inclinations outfacing all Challenges in God's Name they will do what they are set upon Psal. 12.4 With our Tongues will we prevail our Lips are our own who is Lord over us This is not far from a Judgment 2 Chron. 36.15 16. And the Lord God of their Fathers sent to them by his Messengers rising up betimes and sending because he had compassion on his People and on his Dwelling-place But they mocked the Messengers of God and despised his Words and misused his Prophets until the Wrath of the Lord rose against his People till there was no Remedy This Contempt will draw down Wrath no means to appease God 3. Against Checks of Conscience and Motions of God's Spirit in our Hearts Acts 7.51 Ye stiff-necked and uncircumcised in Heart and Ears ye do always resist the Holy Ghost Conscience telleth them ye ought not to yield to this Sin whatever the Profit and Pleasure be yet Men kick against the Pricks and do that which their own Hearts disallow Rom. 14.22 Happy is he that condemneth not himself in the thing that he alloweth And in spight of these good Motions they will go forward to perfect the Sin which they have in chase then God lets them alone le ts them go on till they perish 4. Against Restraints of Providence when God hath hedged up their Way with Thorns or they have found much inconvenience in that course 2 Chron. 28.22 In the time of his distress he trespassed yet more and more This is that King Ahaz the Scripture sets a Brand upon him As Baalam would go on 2 Pet. 2.16 But was rebuked for his Iniquity the dumb Ass speaking with Man's Voice forbad the madness of the Prophet When Men go on over the Belly of more than ordinary Opposition till they perish A Miracle will not stop a Sinner in the violent pursuit of his Lusts. Providence hath a Language that biddeth us stop but the sway of Lusts is great and breaks through all Restraints Oh! take heed then of being self-willed stout-hearted in a sensual course wedded to our own Inclinations of being a Slave to Sensual Appetite and being led by it more than by Holy Reasons Take heed of love to some unmortified Lust especially to Covetousness this is the cause of extream violence in Sin Jer. 44.16 17. As for the Word that thou hast spoken to us in the Name of the Lord we will not hearken unto thee But we will certainly do whatsoever thing goeth forth out of our own Mouth to burn Incense unto the Queen of Heaven and to pour out Drink-Offerings unto her 2. Observe from his Character The Son of Perdition The same Name is given to Antichrist 2 Thess. 2.3 That Man of Sin be revealed the Son of Perdition Judas was a Type of Antichrist as they said of the blind Man John 9.9 Some said This is he others said He is like him The Pope boasteth that his Seat is Apostolical and that he is the Successor of an Apostle If we grant it and he will needs be a Successor of an Apostle there is an Error in the Person it is not Peter but Judas Let us see the Parallel 1. Judas was not a Stranger but a pretended Friend and an Apostle Acts 1.17 He was numbred with us and obtained part of this Ministry So the Pope obtained part of this Ministry Turks and Infidels are Enemies to Christ Antichrist must be one that seeketh to undermine Christ under a pretence of Friendship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for and against Christ. He maketh War with the Horns of the Lamb Rev. 13.11 If he were a professed Adversary what Mystery were there in it Now it is a Mystery of Iniquity 2 Thess. 2.7 A false Prophet Rev. 16.13 It is wisdom to discern him Rev. 13.18 Here is Wisdom Let him that hath understanding count the Number of the Beast 2. Judas sold Christ for a small Matter So Omnia Romae venalia Pardons Indulgences Freedom from Purgatory all to be bought at Rome The Antichristian State maketh a Market of Religion Truth is made to yield to Interest and Profit 3. Judas betrayed Christ with a Kiss Antichrist is a true Adversary of Christ and yet pretendeth to adore him He pretendeth to be his Servant and Vicar and is his Enemy not an Enemy without the Church but within the Church that betrayeth Christ under a colour of adoration 4. Judas was a Guide to them that came to take Jesus Christ is in Heaven Death hath no more dominion over him his natural Body is above abuse but in his mystical Body he still suffereth Acts 9.4 Saul Saul why persecutest thou me The Pope is the Head of the Persecuting State others are his Emissaries and Agents to persecute Christ in his Members It is a Politick Religion carried on with Cruelty 5. Judas was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of Perdition as destroying himself and involving others in the same Condemnation So is Antichrist called in the Revelations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 9.11 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Destroyer of Souls of himself and others Vse Let all these things open our Eyes that we may behold the Man of Sin One Egg is not more like another than Judas and Antichrist 3. Observe That Carnal Practices will end in Perdition Because Judas is called the Son of Perdition let us see what course he took to undo himself Let us look upon his Sin and Punishment 1. For his Sin In the Story of Judas four Sins are most remarkable his Covetousness his Hypocrisy his Treason and his Despair 1. His Covetousness This was the Root of all as indeed it is the Root of all Evil 1 Tim. 6.10 Christ had made him his Treasurer and
testimony to their Consciences that they could find nothing against them but in the matter of their God Dan. 6.5 They have no real matter against them and therefore feign and suppose these Crimes to justify their Opposition for they devise Crimes because they find none 5. Because if a Man be Strict and Conscientious Mortified sober of Life and Behaviour the World is apt to judg him one of such an hated Party As if any named the Name of God with reverence they suspected them for Hereticks if they said if the Lord will And we read in the Story of the French Martyrs when Sanpanlius reproved a Man for Swearing he was presently suspected to be a Hugonot and so condemned As if it were said in the Language of the Damsel to Peter Thou art one of them for thy Speech bewrayeth thee If any were humble mortified serious the World suspecteth them 6. The Consciences of Wicked Men are as a thousand Witnesses Non amo te Sabedi c. Ask Conscience what is the matter they cannot look upon them without fear and shame Their Heart riseth against them and what is the Reason All regular Affections may be justified the Cause is bad and Men are loth to render it 7. It appears by the Joy that Wicked Men take when they have any thing offered to justify their Opposition as suppose by the Scandals of any that profess the Ways of God as the Heathens took an advantage from the impurity of the Gnosticks to defame all Christians Regular Zeal is accompanied with Compassion and flyeth not from the Persons to the Cause from the Faulty to the Innocent to the whole Generation of the Just. It is Hatred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Haman thought scorn to lay hands upon Mordecai alone but sought to root out the whole Seed of the Jews Esther 3.6 SERMON XXIII JOHN XVII 14 I have given them thy Word and the World hath hated them because they are not of the World even as I am not of the World III. HAVING Given the Instances and Discovery of the World's Hatred to the People of God I now come to the Reasons thereof 1. Difference and Estrangement in course of Life is a provoking thing Therefore Men that live in any sinful course are loth that any should part company with them 1 Pet. 4.4 Wherein they think it strange that you run not with them to all excess of Riot speaking evil of you Therefore they hate them because of the difference in course of Life Now this Suitableness and Oneness of Course can never be between the serious Worshippers of God and others There is a contrariety in their Dispositions the one have the Spirit of the World the other have an heavenly Spirit 1 Cor. 2.12 They are employed in the Service of contrary Masters Christ and Mammon Mat. 6.24 Christ and Belial 2 Cor. 6.15 They are guided by contrary Rules the Law of Sin and the Law of Righteousness the Customs of the World and the Will of God And they are carried in all their Ways and Actions to contrary Ends the one living for earthly the other for heavenly Things Whence it must necessarily follow that they must continually cross one another in the Course of their Conversation 2. This is not all it is not only a Difference but a Difference about Religion and usually Hatreds that arise from Difference in Religion are very deadly that which is for the Restraint of Passion is made the Fuel of it and instead of a Judg a Party The Samaritans and Jews could not endure one another The nearer they agree the Strife is the greater when they are outstripped in that Form Proximorum odia sunt acerrima A Turk hateth a Jew more than a Christian a Jew hateth a Christian more than others So in the other Subdivision the nearer and more conjoined in a common Profession the greater the particular Breach and the Hatred more fierce 3. It is not only difference about Religion but between the true Religion and false False Worships tho never so different may better agree together than the false with the true as Darkness and Darkness will better suit than Light and Darkness and one Error will give better Quarter to another than either will to the right Worship of God The Heathens tolerated the Epicureans that denied Providence and took away all respect and care about Divine Matters and yet persecuted Christians The strict Profession of the Name of the true God enrageth more than to say There is no God The Romans when they had captivated any Nation worshipped the Gods of it except it were Jehovah the God of the Jews yea afterward tho the Jews were equally against the Idolatries of the Gentiles as the Christians yet they were not so generally hated and persecuted So that Hatred and Persecution is the Churches Lot and the evil Genius that followeth the Gospel where-ever it goeth Other Religions tho much different among themselves can agree well enough and live together in Peace when the malignity of the World is turned upon that which is true Under Rome-Antichristian the Jews were tolerated but not Protestants But why is there such a Spite and Enmity at the sincere and serious Profession of the true Religion It is needful to speak to this that we may search this Sore to the bottom Holiness is lovely and there is a natural Veneration of what is strict and Godliness in the Power of it tendeth to Love and Meekness and teacheth Men Patience in Wrongs and Readiness to give and to forgive to do good to all to pass by Injuries and to render good for evil Why should such an amiable Thing be hated I answer 1. The Devil's Instigation is one great Cause he hath great Wrath against the Saints their Increase presageth his Ruine Rev. 12.12 The Devil is come down unto you having great Wrath because he knoweth he hath but a little Time And he hath great Power over wicked Men Ephes. 2.2 The Prince of the Power of the Air the Spirit that now worketh in the Children of Disobedience As he worketh other Sins in them so this Sin of Hatred and Trouble to the Saints John 8.44 Ye are of your Father the Devil and the Lusts of your Father ye will do he was a Murderer from the beginning And Cain is said to be of that wicked One 1 John 3.12 They are his Seed and there is an old Enmity between the Seeds The original Cause is Malignity against God Rom. 1.30 Haters of God It is a part of Original Sin they hate God and hate his Saints God should speed no better than his Saints if he were in their Power But the actual Cause is 2. On Man's part and there seemeth to be a double Reason Pride and Envy Pride is impatient of Reproof and Envy looketh with an evil eye upon their Privileges and Advantages in Christ. 1. Pride which is impatient of Reproof Strictness is an Object reviving Guilt Heb. 11.7 Noah
Nay the People of God may have a spice of Carnal Envy and be guilty of some unkindness if not hatred to their Godly Brethren Job was deeply censured by his Godly Friends and Paul by his own Hearers 1 Cor. 4.10 We are Fools for Christ's sake that is in their account Tho there be not in them that desperate hatred against the Power of Godliness yet there is offence too often taken and carried on with too great heat and animosity Some Godly Men are too favourable to their own Interests 4. When there is a secret rising of Heart against the purity and strictness of others Natural Malignity beginneth to Work you had need suppress it betimes exulcerated Lusts will grow more tumultuous One godly Man may reprove another that is less godly reprove his Conscience by his Life they cannot look upon them without shame Let it be an Holy Emulation not a Carnal Envy 5. In opposing those that are godly we had need be tender Take care what thou dost for this Man is a Roman Acts 22.26 A Man that medleth with any that profess Religion in strictness had need go upon sure grounds Mat. 18.6 Whoso shall offend one of these little Ones which believe in me it were better for him that a Milstone were hanged about his Neck and he were drowned in the depth of the Sea Men that know the danger will not easily kick against the Pricks At least do not join with the Opposite eat and drink with the Drunken and smite your fellow Servants for the Lord of that Servant shall come and cut him asunder and appoint him his portion with the Hypocrites Mat. 24.49 50 51. When you cry up a Confederacy with wicked Men to prosecute your private Differences with more advantage there is much of the hatred of Godliness in it 6. If you be glad when you find any blemish whereby to eclipse the lustre and glory of their Innocency there is a secret Hatred You should be affected with the Scandal brought upon the Common Cause Phil. 3.18 For many walk of whom I have told you often and now tell you even weeping that they are the Enemies of the Cross of Christ not real Christians but Professors only The Chams of the World laugh to see a Noah drunk It is a sign you hate them because they are Holy when you are glad of any blemish wherewith to stain them especially when the Miscarriages of a few are cast upon all 7. To be at a great distance from this take heed of the hatred of any Man We should love all Men with the love of Good-will tho our delight should be in the Excellent Ones of the Earth the Saints of God There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.7 Add to Brotherly-kindness Charity Live in Enmity and Malice with none tho you take just offence at their Sins as Lot's Righteous Soul was vexed from day to day 2 Pet. 2.8 For that Righteous Man dwelling among them in seeing and hearing vexed his Righteous Soul from day to day with their unlawful Deeds It troubled him to see them They are an abomination by way of caution for our selves and just abhorrence of their Impurities but we must not hate them with a mischievous hatred odio inimicitiae Vse 3. Advice to the People of God 1. Be not amazed at it if you meet with trouble and opposition from Wicked Men even for Goodness-sake 1 John 3.13 Marvel not my Brethren if the World hate you So it hath ever been and so it will be We are surprised and perplexed at it as Men use to be at something that is strange The Wonder is on the other side if there be any remission of this Enmity it were a shrewd suspicion that we were of their stamp or complied too much with their Humors and did symbolize with them in carnal Practices Luke 6.26 Cursed are you when all Men speak well of you for so they did to the false Prophets 2. To walk holily and watchfully so to live that their Religion may be their only Crime and to keep up the repute of Godliness that they may not be hated as Evil-Doers but as Saints 1 Pet. 4.15 Let none of you suffer as a Murderer or as a Thief or as an Evil-Doer or as a Busy-Body in other Mens Matters It is a sad thing to be a Martyr to Passion Interest vain Glory and private Conceits and Opinions to suffer for your own Shame The World doth but watch for such an Advantage their Conscience telleth them you do not deserve their Hatred and therefore they seek other Pretences Do not suffer for Pride indiscreet Zeal and unnecessary Intermedling It is the Glory of the Christian Religion always to have Holy Martyrs and Infamous Persecutors that they should have nothing against them but in the Matters of their God 3. Let not this discourage you tâ—â— Power of Godliness as it is a provoking so it is a daunting thing the Wicked hate you and fear you Mark 6.20 Herod feared John knowing that he was a Just Man and an Holy and observed him and when he heard him he did many things and heard him gladly He feared him not only as a zealous Preacher but as a strict Man A Man would think that John had more cause to fear Herod And God will respect it it is his Quarrel tho you have the management of it you have good Company Christ suffereth with you 1 Pet. 4.13 Rejoice in as much as ye are Partakers of Christ's Sufferings You do not only suffer for him but with him in such a case ye are not only look'd upon as His but Him they cannot hate you as much as they do Christ you are the World 's Eye-sore but God's Delight you have glorious Assistance glorious Hopes The Spirit of God and of Glory resteth upon you 1 Pet. 4.14 4. Walk wisely towards them that are without Col. 4.5 How is that Not to swerve from the course of a Godly Life or neglect our Service to God or to cool and slack in our Zeal for his Glory or to conform our selves to any of their wicked Practices but to forbear to provoke them without cause to live peaceably with all Men as much as is possible Rom. 12.18 To overcome Evil with Good Vers. 21. This was that which Christ hath prescribed Mat. 5.44 Love your Enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you 3. Point A Christian should live in the World as one that is not of the World There is not a total separation from the Men of the World Live in the World he doth here is his Corporal Presence and Conversation but not his Heart And live in the World he must here is his Station and Place of Service 1 Cor. 5.10 Yet not altogether with the Fornicators of this World or with the Covetous or Extortioners or with Idolaters for then
14.17 Whom the World cannot receive because it seeth him not neither knoweth him The VVorld cannot see things that are not of great Profit and Benefit 3. By the Bent and Resolution of the VVill. 1 Tim. 6.9 They that will be rich c. not is but will be James 4.4 Whosoever will be a Friend of the VVorld is the Enemy of God Grace is known by the full purpose of the Heart Acts 11.23 He exhorted them all that with full purpose of Heart they would cleave unto the Lord VVhat he fixeth upon as his End and Scope 4. By a special Sagacity and Dexterity in the Matters of the World and a Dulness in the Things of God Luke 16.8 The Children of this VVorld are in their Generation wiser than the Children of Light They have Ostriches Wings not to fly but to run It is strange to hear how sottishly worldly-wise Men will speak of Religion and the Ways of God they are dull and blockish in Religion though otherwise of great Ability Rom. 16.19 I would have you wise unto that which is good and simple concerning Evil. 5. By the Stream of your Desires Desires are the Pulses of the Soul You may know the temper of your Souls by the beating of the Pulses by the current and drift of your Desires as Physicians judg by Appetite The Saints plead their Affections Isa. 26.8 The desire of our Soul is to thy Name and to the remembrance of thee They cannot justify their Innocency yet they plead their Integrity the vigorous bent of their Souls So the Spirit of the World is known by an unsatisfied Thirst and the ravenousness of the Desires which rise with Enjoyment for still Men crave more Such a Dropsy argueth a distempered Soul the Soul is transported beyond all bounds of Modesty and Contentment Isa. 5.8 VVo unto them that join House to House and Field to Field till there be no Place that they may be placed alone in the midst of the Earth The inordinate Inclination still increaseth and Men never have enough 6. By your Grief at worldly Losses and Disappointments Men lose with Grief what they possess with Love the Affliction riseth according to the degree of the Affection They that rejoice at tho they rejoiced not weep as if they wept not 1 Cor. 7.30 Earnest Affection will not brook disappointment 1 Tim. 6.10 For the Love of Mony is the root of all Evil which while some coveted after they have erred from the Faith and pierced themselves through with many Sorrows The Sorrow will be answerable to the Desire You grieve more for the loss of Wealth than for the loss of God's Countenance The Bridegroom is gone and you never mourn but upon every worldly Loss the Heart is dejected What slight Thoughts have Men of God Thou art sad if thou hast lost but a Ring of value the Offals of thy Estate but God's Accesses and Recesses are never noted Grief followeth Love when Jesus wept for Lazarus the Jews said Behold how he loved him John 11.35 7. Fear of Want or an extraordinary Sollicitousness about outward Provisions that is a sure Note of a worldly Heart Christ was disputing against worldliness and among other Precepts he saith Luke 12.29 Seek not ye what ye shall eat nor what ye shall drink neither be ye of doubtful mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not hovering between Doubts and Fears This is to take God's Work out of his Hand Suspicious Fears argue too much of the Spirit of the World God would have us look no further than the present day Sufficient for each day is the Evil thereof Mat. 6.34 God is very careful of our good He hath made Carking a Sin he might have left it as a Punishment 8. By excessive delight in worldly Comforts A Man may be worldly that is not carking and ravenous Esau saith I have enough my Brother Gen. 33.9 Your too much complacency is a great Sin When Men are satisfied with the present Portion it is as great if not a greater Sin than to desire more Luke 12.19 Soul thou hast much Goods laid up for many Years take thine ease eat drink and be merry He took too great delight in his Portion they bless themselves in their worldly Enjoyments as if they had happiness enough Psal. 62.10 Trust not in Oppression become not vain in Robbery if Riches encrease set not your Heart upon them not in point of Delight and Trust. Your Delight should not be terminated on the Creature 9. By envying the worldly Happiness that others enjoy This is a great fault in the Children of God you are not of this World Tho you have not such costly Furniture rare Accommodations as others have tho you are not the World's Fondlings dandled on the World's Knees you have a better Portion in Christ. Psal. 4.7 Thou hast put gladness in my Heart more than the time when their Corn and their Wine increased It is a disparagement to your Privileges and Hopes Psal. 17.14 From Men which are thy Hand O Lord from Men of the World which have their portion in this Life and whose Belly thou fillest with hid Treasures they are full of Children and leave the rest of their Substance to their Babes It is your time to be Princes in disguise The less splendor in the World the more lustre in Grace Grace would not be so eminent if worldly Glory were greater Who that is owner of a Palace would envy another a Dunghil Secondly A worldly Conversation which is seen in two things 1. Immoderate Endeavours for the World to the neglect of God Luke 12.24 So is he that layeth up Treasure for himself and is not rich towards God All things must be looked after in subordination to God When Sarah saw Ishmael scoffing at Isaac â—he thrust him out of Doors When Mammon upbraideth God and worldly Things incroach and allow God no room but in the Conscience then we are immoderate 2. Carnal Compliance The Worldling serveth the Times cozeneth lieth cheateth hateth Christ So must not you 1 John 5.19 And we know that we are of God and the whole World lieth in wickedness as a Carrion in a Sink 1. Consider your Condition you are strangers The Fathers of old dwelt in Tents we never read that Abraham made any purchase but of a Grave Cain built Cities David was a King yet a Stranger Psal. 39.12 For I am a Stranger with thee and a Sojourner as all my Fathers were The World is not our Country The Fathers of the Old Testament for the most part lived a wandring Life Heb. 11.14 For they that say such things declare plainly that they seek a Country Jacob passed over Jordan with a Staff Gen. 32.10 It is a most unbeseeming thing as can be for one that professeth himself a Christian to take up with the Things of this World 2. Consider it is a dishonour to God and a scandal to Religion to be of a worldly Conversation to profess an Interest in
of Worldliness Christ doth once and again say They are not of the Worldâ— 2 Kings â— 26 Is it a time to receive Mâ—ny and to receive Garments and Olive-yards and Vine-yards and Sheep and Oxen and Men-servants and Maid-servants Especially in these Times in which so many miscarry by worldly Practices and when God hath declared so much of his displeasure against worldly Greatness To this end 1. Consider your Condition you are Strangers and Pilgrims David was a King yet not at home in the World Psal. 39.12 I am a Stranger and a Sojourner with thee 〈◊〉 all my Fathers were We never read that Abraham made any Purchase but of a Gâ—ave Cain built a City We aâ—e gone hence to morrow and who would hang a Room in an Inn 2. We are called to better Things 1 Thess. 2.11 12. As ye know how we exhorted and comforted and chaâ—ged every 〈◊〉 of you as a Father doth his Children That ye would walk worthy of God who hath called you unto his Kingdom and Glory It is not for Princes to embrace the Dunghil Who would believe that a Man raking in a Dunghil or nasty Ditch were Heir to a Crown You show your selves hereby to be unworthy of Heaven 3. Take the Apostle's Argument 1 Tim. 6.7 We brought nothing with us into the World and it is certain that we can carry nothing out The Mill-wheel turneth round all day but at Night it is in the same place So at Death we are in the same Estate as at our Birth A Man's Wealth doth not follow him but his Works do Your Iniquity will find you out You did not come rich into the World and you were born to die In our Birth we were contented with a little Cradle at Death with a little Grave but here we join House to House as if the whole World would not contain us 4. Consider how hard it is to have Christ and the World to have Heaven and the World Mat. 16.26 What shall it profit a Man to gain the whole World and lose his own Soul or what shall a Man give in exchange for his Soul You are put to your choice who would lose a Crown to be owner of a Dunghil It is a vain design to think to reconcile Christ and Mammon 5. Thou art as thy Love is If thou lovest this World thou art Worldly if thou lovest God thou art Godly A Man is not as his Opinion is but as his Affection is a bad Man may be of a good Opinion but a bad Man can never have good Affections The Soul is as Wax it receiveth an impression from the Object Take a Glass put it towards Heaven there you shall see the Figure of Heaven put it towards the Earth and you see the Figure of the Earth Trees Meadows Fruits thou receivest a Figure from the Objects to which thou appliest thy Heart Earthly Things or Heavenly But you will say What would you have us do Is it a Fault to enjoy the World No But to have a worldly Spirit 1. Be not of a worldly Spirit when thou wantest the Things of this World Be not over-careful for the Things of this Life use the Means God hath ordained trust God with the Issue and Event of all Carking implies not only distrust but discontent with God's Allowance and both imply Worldliness Distrust and Fear Luke 12.22 Take no thought for your Life what ye shall eat neither for the Body what ye shall put on I am sure Discontent doth Be contented with a mean Condition if these things were good for us God would never deny them to us never have bidden us to conâ—emn them Saints are never more Illustrious than when they have least of the World the less splendor they have in the World the more bright and glorious are they had the Saints a worldly Glory their Grace would not appear with such advantage 2. Be not of a worldly Spirit when thou hast the World A godly Man may be a rich Man but take heed of Trust immoderate Delight and Pride in them Do not trust in them for they are vain nor delight in them for they are Snares nor be proud of them they do not make us better we do not value an Horse by the Trappings but by his Spirit and Courage We may accept the Allowance of Providence it is not having Wealth but setting the Heart upon it nor the Injoiment but Trust in it that is condemned Psal. 62.11 Trust not in Oppression become not vain in Robbery if Riches increase set not you Heart upon them You will be apt to do it but divert your Heart draw it off into another Country 1 Tim. 6.17 Charge them that are rich in this World that they be not high-minded nor trust in uncertain Riches And Vers. 19. Laying up in store for themselves a good Foundation against the time to come that they may lay hold on Eternal Life Get a Bank in Heaven make an advantage of it for Religion to confirm your title to Heaven by more Evidences Our Wealth follows us not into another World but our Works do A Man that loveth his Mony is willing to part with it to assure his title to an earthly Inheritance 3. Be not dejected and over-sorrowful when thou losest them thou art but delivered of a Burden a Charge and a Snare Riches are a Clog to thee We are sure to give an Account 2. Take the words as they denote the outward condition of the Disciples They are not of the World that is not respected by it as if they were of their Number and Faction left out of the World's Tale and Count. 1. Observe It is â—n hard thing to digest the World's Neglect and Disrespect We had need be urged again and again partly because every one would be some-body in the World and have some Interest here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when we miss our Aims Sorrow is obstinate Sufferings harsh and irksome to Flesh and Blood because we admire things below and have too good an opinion of them Vse This should be regarded by us in these Times when some grasp the World and use all kind of Means to get it into their Hands others are apt to envy at them when they see others have all and themselves poor Men think themselves wronged 1. Let them alone look after better things Psal. 17.14 From Men of the World who have their Portion in this Life and whose Belly thou fillest with thy good Things If they grow fat upon common Mercies we have no reason to pine and murmur You have not such large Estates costly Furniture fine Cloaths but you have a better Heart it is enough Let the World's Fondlings be dandled on the World's Knees You have a better Portion full Breasts to suck on purer Consolations When a River is troubled the Mud will come on top In Troubles Sin would be uppermost You have no reason to change Conditions 2. Remember by whose Providence it falleth out
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
Commerce between him and us We have not Light enough in our own Hearts for such a Work You see what sorry Devices of Worship Man frameth when he is destitute of the Knowledg of God's Will and left to the workings of his own Heart The Apostle observes it of the Philosophers Rom. 1.22 23. the wisest of Heathens when they sat abrood upon Religion it proved but a monstrous misshapen Piece Professing themselves to be VVise they became Fools And changed the Glory of the uncorruptible God into an Image made like to corruptible Man and to Birds and four-footed Beasts and creeping Things You see how sottish Man if left once to himself is ready to worship a Stick or Straw or piece of Red Cloth instead of God Though the Knowledg of the Law of God be written on Man's Heart as it was on Adam's who was his own Bible yet it is so blurred and defaced that we cannot read the Mind of God in our own Heart It is true there are some scattered Fragments and Reliques and some obscure Characters that will teach us something of Morality and Duties to fit us for Commerce between Man and Man but very little to teach us how to have Commerce with God The Gentiles have the Work of the Law written upon their Hearts Rom. 2.14 15. For when the Gentiles which have not the Law do by Nature the Things contained in the Law these having not the Law are a Law unto themselves Which shew the Work of the Law written in their Hearts their Consciences also bearing Witness and their Thoughts in the mean while accusing or else excusing one another that is they are sensible of the necessity of External Obedience but Nature goes no further There is no Article of Belief if we consider it with all its Circumstances and in that exact manner that is propounded to us in the Word of God that could ever have entred into the Heart of Man And therefore since Man's Heart is so weak we need a Rule that we might know God's Will His Works indeed declare God's Glory that indeed there is an infinite eternal incomprehensible Power that made all Things and guides all Things Psal. 19.1 The Heavens declare the Glory of God and the Firmament sheweth forth his Handy-work But they speak nothing of the Fall of the Restitution by Christ of the Mystery of the Trinity and those glorious Representations that are now made of God in the Scriptures and therefore there was a necessity in this kind to repair the Defects of Nature 2. To satisfy the Desires of Nature There are two Things that render us unsatisfied with the Light of Nature An unsatiable Desire of Knowledg in the Soul and a Trouble of Heart about Misery Sin and Death 1. An unsatiable Desire of more Knowledg and full Satisfaction concerning God and the way to enjoy him Reason you know is the Property and Excellency of Man and his Privilege above the Beasts now Reason desires to replenish it self with Knowledg and Perfection in its Kind The Stomach no more desires true Food for Sustenance than a Man doth Knowledg Man that is born to know hath a strong desire to it and delight in it when it is increased This was Adam's Bait in Paradise Gen. 3.6 The Tree was good for Food and pleasant to the Eyes and a Tree to be desired to make one wise And it is a mighty Delectation even to Man's natural Soul to view any Truth the Contemplation of it is a mighty rejoicing and delight therefore the Word of God may beget even in natural Men such a kind of Delectation Psal. 19.10 More to be desired are they than Gold yea than fine Gold sweeter also than the Hony and the Hony-Comb They rejoice the Soul because they fill it with Light That there is such an impatient thirst and desire after more Knowledg than we have in our selves appears by the very Idolatry of the Gentiles they were unsatisfied with their own Thoughts they would know more and that was the Reason they were so ready to close with every Fancy that was offered to them As a Man that is very hungry and almost famished will fasten upon any Food that comes next to hand many times that which is most hurtful and noxious So Man being desirous of some more Knowledg concerning the Nature of God when he can meet with no other he fastens upon gross Superstitions and Fables whatever comes next to Hand Some outward Rule and Direction they will have a bad one rather than none at all out of a despair to find a better 2. As there is an impatient thirst and desire after Knowledg so there is a trouble in Conscience about Misery Death and Sin This Bondage is natural and we cannot be eased of it without some knowledg of a Means of Reconciliation Nature is full of Enquiries which way God will be pleased Micah 6.6 7. Wherewith shall I come before the Lord and bow my self before the high God shall I come before him with Burnt-Offerings with Calves of a Year Old Will the Lord be pleased with thousands of Rams or with ten thousands of Rivers of Oil Shall I give my First-born for my Transgression the Fruit of my Body for the Sin of my Soul What shall I do to pacify God this is the great Enquiry of Nature Nature knows that some Satisfaction must be given to offended Justice and until Conscience have a firm ground of Rest it will not be quiet This put the Heathens upon such barbarous Actions as giving the First-born for the Sin of their Soul And this made the Jews so unsatisfied they look'd no farther than the Sacrifice Heb. 9.9 In which were offered both Gifts and Sacrifices that could not make him that did the Service perfect as pertaining to the Conscience that is their Conscience had no firm ground of Satisfaction and Quiet by Sacrifices Therefore you shall see how God makes use of this Advantage this Dissatisfaction without some external Rule and the Knowledg of Means how to be reconciled Jer. 6.16 Thus saith the Lord Stand ye in the Ways and see and ask for the Old Paths Where is the Good Way and walk therein and ye shall find rest for your Souls As if the Lord had said There is now a dissatisfaction a natural Bondage upon Man Now look to all the Religions in the World see where you can find rest for your Souls God leaves it upon that Issue and Determination These Things shew there must be some external Rule for guiding of the Creature It 's for God's Glory for the Safety of Religion to repair the Defects of Nature and to satisfy the Desires of Nature II. What is God's Word This is necessary to be cleared for the Question is not so much Whether God's Word be Truth as whether this or that be the Word of God or no This will be easily granted by every one that hath the sense of a Godhead that what God speaks must
would venture upon that probability Now here is not only a possibility of gaining but you are threatned with horrible Torments everlasting Death and Horror more than is propounded in any Religion Do not think this is a foolish Credulity the Simple believeth every Word there is none more foolishly credulous than the Atheist and the Antiscripturist who withhold their Assent from the Word of God upon very slight Reasons and venture their Salvation upon them 2. Do not in such a Matter rest upon the Credit of any Man but seek to have a firm Ground in your Consciences an inward Certioration from the Spirit of God Phil. 1.9 This I pray that your Love may abound yet more and more in Knowledg and in Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all sence Wait till you have an inward feeling He that is led by a Man into the acknowledgment of the Truth will be led off again by Men. There will be no stability till you have an inward Assurance 2 Pet. 3.16 Beware lest ye also being led away with the Error of the Wicked fall from your own stedfastness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Child of God should have some Ballast in his own Spirit some Ground and Experience upon which he durst venture his Soul Labour for this proper Ballast and Stedfastness of your own And for your Comfort let me tell you if you with a humble and pious Mind wait upon God you will not want it long He that with a sincere mind and studiousness of his own Salvation desires to find out the Truth of the Scriptures certainly God will settle him Vse 2. Here is Advice to the People of God 1. Prize this way of Dispensation bless God for it that the Rule of Faith is put into a setled Course the greatest Gift next the Lord Jesus Christ that the World ever had The Scriptures are God's Charter given to Man the Evidence of his Happiness by which he holds Heaven and Grace and all his Privileges in Christ. Tho the Bible alone were extant in the World here were sufficient Direction a Doctrine full enough to guide us to Happiness and tho all the World were full of Books if the Bible only were wanting you would have no sure Doctrine Some Books are of Satan's inditing they that are full of Filthiness and Folly Other Books smell of Men there is not any other Book in the World but hath something of Man in it and a humane Spirit But this is all of God this is the Truth the Touchstone of Words and Deeds Other Writings speak Man's Heart but this speaks to Man's Heart with a Divine Power this is the Book that is the best discovery of God's Heart to us and our own to our selves it is the Touchstone not only to try Doctrines but to try all Mens Dispositions how we stand affected to him 2. Rest in the certainty of this Doctrine We are foolish Creatures and would give Laws to Heaven and indent with God to believe upon our own Terms Look as the Devil would indent with Christ Mat. 4.3 If thou be the Son of God command that these Stones be made Bread So we indent with God If it be his Word let God testify it by some Oracle or some visible Dispensation We think it were better and that the World had more Assurance when God spake in divers manners than when the Canon and Rule of Faith is closed up and he speaks by Writing only and not by Voice No God's Terms are surer than if a Man should come from Hell and speak to them We are apt to think if a Messenger should come up in Garments of flaming Fire and preach of the Horrors of the World to come then there would be no Atheists but there is a far greater certainty in such a Dispensation as we are now under Luke 16. 30 31. If one went unto them from the Dead they will repent And he said If they hear not Moses and the Prophets neither will they be perswaded tho one arose from the Dead Satan still appears to the blind World in horrible shapes to terrify them so would we look upon this as an horrible shape as the malice and cunning of the Devil Nay it is surer than if an Angel should come from Heaven to preach the Gospel to us for that would not be such an absolute Assurance Gal. 1.8 For tho we or an Angel from Heaven preach any other Gospel unto you than that which we have preached unto you let him be accursed Nay it is more sure than an Oracle from God tho that is as sure in it self because it is from the true God yet it is not so sure to us 2 Pet. 1.19 We have a more sure Word of Prophecy More sure than what Than Visions and the Voice from the excellent Glory He alludes to that Voice which came from Heaven Mat. 3.17 This is my beloved Son in whom I am well pleased Ay but saith he We have a more sure Word of Prophecy Therefore rest in this way of Dispensation do not blame God as if he had ill provided for the Comfort and Safety of the Church 3. Improve it to a solid Hope and Comfort it is the Word of God and venture upon it If you be deceived God hath deceived you as the Prophet saith Jer. 4.10 Venture upon the Promises of God entertain the Precepts of it as if God himself had spoken them 1 Thess. 2.13 For this cause also thank we God without ceasing because when ye received the Word of God which ye heard of us ye received it not as the Word of Men but as it is in Truth the Word of God which effectually worketh also in you that believe When you hear any particular thing prest out of the Word entertain it as if God spake from Heaven What will you venture upon God's Word in a way of Suffering And what Lust will you thwart and crucify that God by his Word commands SERMON XXVIII JOHN XVII 17 Sanctify them through thy Truth thy Word is Truth NOW I proceed to the Arguments that prove the Scriptures to be the Word of God First Some are Extrinsical and do lie without the Scriptures Secondly Some are Intrinsical and lie within the Scriptures themselves as being taken from the Matter and Form of them First Extrinsical Arguments There I shall shew you I. That God hath owned the Scriptures for his Word II. The Church hath owned them as God's Word III. The Malignant World in their way hath owned them that is upon that respect they have opposed them I. God hath owned them several ways By the wonderful Success of that Religion which the Scriptures establish Preservation Miracles Accomplishment of Prophecies Promises and Threatnings by Concomitancy of Grace Testimony of the Spirit by particular Judgments and Punishments of those which have abused the Scriptures First By the wonderful Success of that Doctrine and Religion which the Scriptures do establish Certainly if we think that
God hath any care of Humane Affairs we cannot but judg that Doctrine to be Divine which God hath suffered to diffuse and spread it self far and near in all parts of the World Nay if he hath any care of his own Glory for this Doctrine pretendeth to be his and his permitting it to be propagated sheweth that he owneth the Claim and Pretence to right himself and to undeceive the Nations he would otherwise have disclaimed them Herod was smitten with Worms and died when he assumed Divine Honour to himself Acts 12.22 23. And the People gave a shout saying It is the Voice of a God and not of a Man And immediatly the Angel of the Lord smote him because he gave not God the Glory and he was eaten of Worms and gave up the Ghost It is agreeable with the goodness of Providence that that which is best should be diffused Now what Religion hath been so diffused as the Christian through Europe Asia Egypt Ethiopia and other parts of Africa and now in America It is true Paganism is of a vast extent but it includeth many Religions under one Name Some worship a Star some a Dog or Cat some a Plant. Rites differ with Nations and Countries But Christianity alone like the Leaven hath pierced the whole Lump Mat. 13.33 The Kingdom of Heaven is like Leaven which a VVoman took and hid in three Measures of Meal till the whole was leavened Within the space of thirty Years or thereabout it spread far and near throughout the Roman Empire and much further Hesterni sumus saith Tertullian tamen vestra omnia implevimus Vrbes Insulâ—s Castella Municipia Conciliabula Castra ipsa Tribus Decuriâ—s paulatim Senatum Forum sola vobis relinquimus Templa We are but of Yesterday and yet how are we increased the Christians are found in all Places Cities Villages Isles Castles Free Towns Councels Armies Senate mark every where but in the Idols Temples Such a wonderful Increase and Success was there in a short time So I shall mention Augustine's Dilemma If the Miracles related by our Writers be true then they give experience of the Truth of Scripture if false and feigned then this is a Miracle above all Miracles that the Christian Religion should prevail in such a manner as it hath done in the World You will say so too if you do but consider the Circumstances of this Success the Doctrine it self contrary to Nature it is a Religion that doth not court the Senses nor woe the Flesh it offereth no splendor of Life nor Pleasures nor Profits it biddeth us to deny all these things and expect Persecution Self-denial is the first Lesson that is learned in Christ's School Mat. 16.24 If any Man will come after me let him deny himself and take up the Cross and follow me As Crates to a Woman that courted him shewed his bunched back The Devil disguiseth his Temptations and concealeth the worst Christianity hath its Allurements but they are either Spiritual or to be made good in another World here they have Comfort with Persecution Mark 10.30 He shall receive an hundred fold now in this Life Houses and Brethren and Sisters and Mothers and Children and Lands with Persecutions and in the VVorld to come Eternal Life Here they have Support and Comfort but still Trouble and Exercise And the Doctrine is as contrary to our Lusts as our Interests Col. 3.5 Mortify therefore your Members which are upon the Earth Fornication Vncleanness inordinate Affections evil Concupiscence and Covetousness which is Idolatry As dear and as near as a Joint of the Body is yea the most useful One it is to be cut off Mat. 5.29 30. If thy right Eye offend thee pluck it out and cast it from thee c. And if thy right Hand offend thee cut it off and cast it from thee Now that this should prevail it argueth a Divine Power Mahomet allured his Followers with fair Promises of Security and carnal Pleasure there Wind and Tide went one way Man is very credulous of what he desireth but Christianity teacheth Men to row against the Stream of Flesh and Blood and to bear out Sail against all the Blasts and furious Winds without here was nothing lovely to a carnal Eye This for the Doctrine it self Again Look upon the Persons that were to manage it the contemptibleness of the Instruments which God used in promoting the Word a few Fishermen destitute of all worldly Props and Aids of no Power Wealth Wisdom Authority and other such Advantages as were wont to beget a repute in the World yet they preached and converted many Nations they had no Publick Interest and were not backed with the Power and Authority of Princes as Superstitions are wont to prevail by their Countenance and Example Every one seeketh the Face of the Ruler But the Gospel had gotten firm footing in the World long e're there was a Prince to countenance it there were many to persecute it but none to profess it It is notable that at first as God's Instruments were poor and contemptible so were the Persons that received their Message James 2.5 Hearken my beloved Brethren Hath not God chosen the Poor of this VVorld rich in Faith and Heirs of the Kingdom which he hath promised He speaketh it as a known Observation in that Age. Tho now as the Church is constituted it is otherwise and sometimes God chuseth the Rich and sometimes the Poor but then those that were poor and despicable that it might be known they were not moved with any outward Respects to profess the Truth and that the Glory of his Power might be known in preserving and propagating Religion when destitute of worldly Succours and Supports Ne videretur authoritate traxisse aliquos saith Ambrose veritatis ratio non pompae gratia praevaleret It was much that Christianity supported by such to appearance despicable Instruments should hold up the Head yea the Powers of the World were against it Bonds and Sufferings and Afflictions and Deaths did abide them every where horrible Tortures and very frequent never did War Pestilence or Famine sweep away so many as the first Persecutions Thus were Christians murdered and butchered every where and yet still they multiplied and were not frightned by their Calamities as the Israelites grew by their Oppression in Egypt or as a Tree that is lopped sendeth out the more Sprouts Christianity flourished most when the scorching heat of Persecution was at the highest And as they were without Power and worldly Interests so they had not such Gifts of Art Eloquence and Policy as the World had with whom they had to deal You see in the Scriptures all is carried on in a plain way without Art and Pomp of Words Paul was learned indeed but he layeth aside his Ornaments lest the Power of the Cross of Christ should be made void 1 Cor. 2.3 4 5. And I was with you in weakness and in fear and in much trembling And my Speech
and universally opposed the Doctrine of God and always have been afflicting the Church and seeking to oppose the People of God because of their professing the Truth Mark it before Christianity began to be generally propagated in the World the Jews were the Mark and Butt of Malice whereat all Nations did shoot their envenomed Arrows of Malice and Rage and therefore it is very notable that the Romans tho they conquered many Nations yet they never put down the Idolatry of the Nations as they put down the Religion of the Jews and sought to oppose that and molested that And when the Christians began to be discovered then all their Malice was turned off from the Jews to Christians Certainly it was not meerly because of the Difference of Worship for they tolerated the Epicureans but took away all the Worship of God yea they burnt the Christians and made them to be Torches to give light to Rome in a dark Night Therefore there was so special a spight at the Ways of God Secondly I am now to prove the Truth or Divine Authority of the Word by Intrinsick Arguments or such Arguments as are taken from the Scriptures themselves Either I. From the Manner and Form of these Writings Or else II. From the Matter of them I. In the Manner and Form of these Writings you may observe these things 1. The Majesty of the Style Look as there was a difference between Christ's teaching and the teaching of the Pharisees Mat. 7.29 He taught them as one having Authority and not as the Scribes Such a Soveraign Majesty is there in the Scriptures They speak not as conscious of any weakness and so begging Assent but as commanding it Thus saith the Lord it is the great Argument in Scripture hear it or you are lost for ever Pray mark it is not said Not as the Prophets but not as the Scribes they had nothing but what was humane out of the Jewish Rabbies but Christ speaketh like an extraordinary Messenger as one that came to increase the Canon and Rule of Faith with such an awe that the High Priest's Officers were afraid to meddle with him John 7.45 46. Why have ye not brought him The Officers said Never Man spake like this Man with such an infallible Spirit Ye have heard saith Christ but I say and his great Argument is I say unto you Mat. 5.21 22. Ye have heard that it hath been said of old Time Thou shalt not kill c. But I say unto you That whosoever is angry with his Brother without a cause c. So Verses 27 28 33 34 38 39 43 44. There is such a Majesty breathing forth from one end of the Scriptures to another Men can only beg assent not command it by their own Authority and therefore in all Matters which they would inforce they use Insinuaâ—â—on and Argument but the Prophets say Thus saith the Lord and Christ who had Original Authority in the Church I say unto you With what a Majestick Contempt doth Christ scorn his Opposers He that hath Ears to hear let him hear He that is filthy let him be filthy still God will not regard the loss of such that do not regard to understand and obey his Word Longinus an Heathen admired the Majesty of Moses his Writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be done and it was done the Style of mighty Princes and Emperors 2. The Simplicity of the Style Tho it be full of Majesty and Authority yet the naked Truth is represented in a plain manner to the capacity of the meanest Psal. 19.7 The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making wise the Simple As there are deep Mysteries which may exercise the greatest Wits so in Points necessary the Scriptures are so plain and clear that they may be understood by those of the dullest Understanding Such Simplicity with such Majesty is a Character of their Divine Original they speak in such a manner as to feed the greatest and instruct the meanest a Child may wade and an Elephant may swim But this is not all I mean by Simplicity the plainness of the Style but the native Beauty of it Things are nakedly reported but yet in an affective manner as if we had been actually present to see them done Look to the Histories of the Word certainly they cannot be Fictions for Fictions must either be to delight the Fancy as Poetry or to win asâ—ent for politick Ends. There is no such thing in the Scriptures not Poetry things are delivered in a plain manner not Policy to gain a repute to themselves they still seek to cast the Honour upon God as I shall prove by and by by the faithfulness of their Relations It is not imitable by Art such a plain genuine Narration For Mysteries there were Sophists in the Apostle's Times Nihil tam horrendum quod non dicendo fiat probabile The fashion was to make absurd horrid Things seem probable by the paint and artifice of Words as to prove a Gnat better than the Sun or a Worm than a Man by plausible Arguments But saith the Apostle 1 Cor. 2.4 My Speech and my Preaching was not with inticing words of Man's Wisdom but in demonstration of the Spirit and of Power nor in ostentation of parts but in Simplicity and Power plain words have a mighty Efficacy Those Sophists and Orators did only tickle the Fancy their Aim was not to win Assent 3. The Fidelity of their Reports The Penmen of the Scripture report their own Failings which Men will not do If they must write of themselves they will be sure to write the best and not the worst but these spared not their own Faults Men naturally labour to cover their own Faults to hide them to speak well of themselves especially they are careful not to leave an ill Character of themselves to Posterity nor of their Party and Faction Now you shall see Moses spareth not to relate his own Weaknesses and Miscarriages his resistance of his Call Exod. 4. nor what a great deal of do God had to bring him into Egypt to perform his Duty to his Country his false Pleas shew his carnal Fear Vers. 19. The Lord said unto Moses in Midian Go return into Egypt for all the Men are dead which sought thy Life His murmuring against God and speaking unadvisedly with his Lips the Idolatry of Aaron the murmuring of Miriam his Sister God shutting him out of the Land of Canaan and not believing after many Miracles Numb 20.12 And the Lord spake unto Moses and Aaron Because ye believed not to sanctify me in the Eyes of the Children of Israel therefore ye shall not bring this Congregation into the Land which I have given them Many such Instances may be given how the Penmen of Scripture relate things to their own disparagement Deut. 32.51 Because ye trespassed against me among the Children of Israel at the Waters of Meribah-kadesh in the Wilderness of
Eternity Moses with Plainness and yet with Majesty speaks of the Original of all Things the Propagation of Mankind c. There is no such ancient historical Monument for above the Funerals of Troy all is uncertain And all the rest of the Bible is but a Comment on Moses 5. The Prophecies of the Word future Contingencies are in it foretold many Years before the Event Isa. 41.22 23. Let them shew the former Things what they are that we may consider them and know the latter end of them or declare us things for to come Shew the things that are to come hereafter that we may know that ye are Gods Cyrus was mentioned by Name an hundred Years before he was born Isa. 45.1 Thus saith the Lord to his Anointed to Cyrus whose right Hand I have holden The Birth of Josiah three hundred Years before it came to pass 1 Kings 13.2 Behold a Child shall be born unto the House of David Josiah by Name c. The building of Jericho five hundred Years before it was reedified Joshua 6.26 Cursed be the Man before the Lord that raiseth up and buildeth this City Jericho he shall lay the Foundation thereof in his First-born and in his youngest Son shall he set up the Gates of it Which was fulfilled 1 Kings 16.34 In his days did Hiel the Bethelite build Jericho he laid the Foundation thereof in Abiram his First-born and set up the Gates thereof in his youngest Son Segub according to the Word of the Lord which he spake by Joshua the Son of Nun. The great Promise of Christ made in Paradise was accomplished some thousands of Years afterward Vse 1. It informeth us how to settle the Conscience in sore Temptations When we doubt of the Truth of the Scriptures take this course 1. There must be some Word and Rule from God to guide the Creatures how else shall he be served and worshipped The inward Rule of Reason is not enough as appears by the sad Experience of the Heathens Rom. 1.21 22. Because that when they knew God they glorified him not as God neither were thankful but became vain in their Imaginations and their foolish Hearts were darkned Professing themselves to be Wise they became Fools There must be some second Edition of his Will Reason will teach us that God is to be worshipped and every Man's Heart will tell him that he must not be worshipped as we will but as he will for the Servant must not prescribe to the Master but the Master to the Servant Now we have no Rule of Worship but in the Scriptures The Alchoran is a silly Piece fit for Sots As for Revelation those that are ingenuous cannot speak of any such thing and we see how Men split themselves upon that Rock all is proved Lies at length 2. There is far more Reason to receive the Scriptures as the Word of God than to suspect them There is none more credulous than the Atheist he offereth violence to his own Heart The first Temptation to it ariseth from his Lusts he would not have them true and then afterward he is hardned and grown obstinate in his Prejudices If he would but hearken to the Books of Moses as to the Story of an ordinary Man as of Henry the Eighth there is enough to make him tremble Now there is no such History in the World of such a genuine native Style so free from weaknesses so likely even to a common Eye and if Moses be true so is all the rest the same Vein runneth through all Now the Cause being so weighty the Inducements so rational why should we not believe it at least we may say as of the blind Man if it be not he it is like him John 9.9 3. To what hath been alledged add only this Consider the Matter and Aim of the Scriptures The Scriptures seek to establish nothing but the Worship and Glory of the true God the Creator and Governor of the World they discover the God of Nature in a most worthy and glorious manner And for Precepts Deut. 4.8 What Nation is there so great that hath Statutes and Judgments so Righteous as all this Law which I have set before thee this day Where are there such Precepts where such Promises such a manifestation of Happiness such Purity There have been Corruptions in the best things to which Man ever put his Hand mixtures of Falshood and Folly but here all is Pure and Divine Where are there such Comforts for afflicted Consciences Jer. 6.16 Stand ye in the Ways and see and ask for the old Paths Where is the good Way and walk therein and ye shall find rest for your Souls Mat. 11.28 Come unto me all ye that are weary and heavy laden and ye shall find rest for your Souls Go and survey all the Religions in the World whatever pretence they be of see where you can find such Rest for your Souls such Provision for the Comfort and everlasting Happiness of the Creature such rich Encouragements for afflicted Consciences That which all Religions aim at is here only accomplished 4. Beg the Light of the Spirit What will your Arguings reprove David saith Psal. 36.9 In thy Light we shall see Light We shall never else have any certainty 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 Vers. 15. But he that is spiritual judgeth all things The Spirit in the Heart discerns the Spirit in the Scriptures as the Sun is seen by its own Light 5. Till you have Certainty by the Light of the Spirit practise what the Scripture enjoins upon these rational Inducements John 7.17 If any Man will do his Will he shall know of the Doctrine whether it be of God or whether I speak of my self You will say What is the meaning of this Promise before doing the Will of God we must of necessity know it Answ. It is true before you know it certainly There are degrees of Knowledg First we know the Scriptures to be the Word of God by rational Inducements and some foregoing Light of the Spirit as those that are bred in the Church They that would know not to wrangle but to practise shall have new Light till they grow up to a greater Certainty It concerneth chiefly weak and doubting Christians do that you may believe believe that you may do They that set their Hearts to fear and obey him shall be clearly resolved of the Christian Faith Vse 2. It teacheth us these Duties 1. To make the Word the Judg of all Controversies There God speaketh to us A Father having many Children while he lives he governeth them himself and needeth no Will and Testament but a little before he dieth that his Children may not fall out he calleth Witness maketh his Will Voluntatem suam de pectore morituro transfert in tabulas din duraturas If any Controversy happen Non itur
Life no Man cometh to the Father but by me None can come to the Son but by the Father John 6.44 No man can come to me except the Father which hath sent me draw him And none can come to both but by the Spirit Unity is his Personal Operation Eph. 4.3 Endeavouring to keep the Vnity of the Spirit in the Bond of Peace The Father hath an hand in it Christ hath an hand the Spirit hath an hand Well then let us bless God that we have such a compleat Object for our Faith as Father Son and Spirit The Father bestoweth Christ on us and us on Christ as Marriages are made in Heaven The meritorious Cause of this Union is Christ the Mediator by his Obedience Satisfaction and Merit otherwise the Father would not look upon us and the Spirit is sent from the Father and the Son to bring us to the Father by the Son The Spirit worketh this Union continueth it and manifests it All the Graces of God are conveyed to us by the Spirit the Spirit teacheth comforteth sealeth sanctifieth all is by the Holy Ghost And so are all our Acts of Communion we pray by the Spirit if we love God obey God believe in God it is by the Spirit that worketh Faith Love and Obedience We can want nothing that have Father Son and Spirit whether we think of the Father in Heaven the Son on the Cross or feel the Spirit in our Hearts Election is of the Father Merit by the Son actual Grace from the Holy Ghost 1 Pet. 1.2 Elect according to the Foreknowledg of God the Father through Sanctification of the Spirit unto Obedience and Sprinkling of the Blood of Jesus Christ. Our Salvation standeth on a sure Bottom the Beginning is from God the Father the Dispensation through the Son the Application by the Spirit It is free in the Father sure in the Son ours in the Spirit We cannot be thankful enough for this Priviledg Fourthly The End and Issue That the World may believe that thou hast sent me By the World is not meant the unconverted Elect for Christ had comprehended all the Elect in these Words Neither pray I for these alone but for them also which shall believe in me through their Word Verse 20. The Matter of his Prayer is that they may be one c. and the Reason that the World may believe that thou hast sent me So that by the World is meant the reprobate lost World who shall continue in final Obstinacy By believing is meant not true saving Faith but common Conviction that they may be gained to some kind of Faith a temporary Faith or some general Profession of Religion as John 2.23 24. Many believed in his Name when they saw the Miracles which he did But Jesus would not commit himself unto them because he knew all Men. And John 12.42 43. Nevertheless among the chief Rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the Synagogue For they loved the Praise of Men more than the Praise of God There Believing is taken for being convinced of the Truth of his Religion which he had established though they had no mind to profess it or if so yet they did not come under the full power of it But how is this the Fruit of the Mystical Union The Fruits of the Mystical Union are four to this purpose 1. Holiness Whosoever is in Christ is a new Creature 2 Cor. 5.17 Sanctification is a Fruit of Union 1 Cor. 1.30 For of him are ye in Christ Jesus who of God is made unto us Wisdom Righteousness Sanctification and Redemption And it is a means to convince the World Mark 5.16 Let your Light so shine before Men that they seeing your good Works may glorify your Father which is in Heaven 1 Pet. 2.12 Having your Conversation honest amongst the Gentiles that whereas they speak evil of you as of evil-doers they may by your good Works which they shall behold glorify God in the Day of Visitation 1 Pet. 3.1 Likewise ye Wives be in Subjection to your own Husbands that if any obey not the Word they also may without the Word be won by the Conversation of he Wives 2. Unity 1 Cor. 12.13 For by one Spirit we are all baptized into one Body To endear us to himself and to one another as Fellow-members Christ would draw us into one Body John 13.35 By this shall all Men know that ye are my Disciples if ye have Love one to another Aspice ut se mutuò diligunt Christiani Oh the mighty Charity that was among the Primitive Christians Acts 4.32 And the Multitude of them that believed were of one Heart and of one Soul Divisions in the Church breed Atheism in the World 3. Constancy in the Profession of the Truth Jude 1. To them that are sanctified by God the Father and preserved in Jesus Christ and called We are preserved in Christ as Wine in the Hogs-head being in the Cabinet where God's Jewels are kept Now this is taking with the World 4. Special Care of God's Providence God keepeth them as the Apple of his Eye Dan. 2.47 Of a truth it is that your God is a God of Gods and a Lord of Kings and a Revealer of Secrets seeing he could reveal unto you this Secret 1 Cor. 14.25 And thus are the Secrets of his Heart made manifest and so falling down on his Face he will worship God and report that God is in you of a truth Dan. 3.28 Blessed be the God of Shadrach Meshech and Abednego who hath sent his Angel and delivered his Servants that trusted in him and hath changed the King's Word and yielded their Bodies that they might not serve nor worship any God except their own God Dan. 6.27 He delivereth and rescueth and he worketh Signs and Wonders in Heaven and in Earth who hath delivered Daniel from the Power of the Lions Joshua 2.11 And as soon as we had heard these things our Hearts did melt neither did there remain any more Courage in any Man because of you for the Lord your God is God in Heaven above and in Earth beneath Acts 5.12 13 14. And by the Hands of the Apostles were many Signs and Wonders wrought among the People and they were all with one accord in Solomon 's Porch and of the rest durst no Man join himself to them but the People magnified them And Believers were the more added to the Lord Multitudes both of Men and Women Doctr. That the general Conviction which the lost World hath of the Truth of Christianity is a very great Blessing to the Church Christ here prays for it let them be one and why that the lost World who are left out of his Prayer may believe that thou hast sent me that they might not count Christ to be an Impostor nor the Doctrine of the Gospel a Fable And what Christ prayed for he had promised before for as good
approbation to the Gospel Many spake highly of God that never received him for their God Nebuchadnezzar was forced to confess Dan. 2.47 Of a Truth it is that your God is a God of Gods and Lord of Kings Deut. 32.31 Their Rock is not as our Rock even our Enemies themselves being Judges His Enemies speak well of him The Church commendeth God as they have cause Who is like unto the Lord our God in all the World But now they might seem partial and therefore God will extort praise from his Enemies those that are apt to think of Christ as an Impostor and Seducer shall see the Reality of their Religion It was an Honour to Christianity that the People magnified the Apostles tho they had not a Heart to run all Hazards with them Acts 5.13 2. It is for the clearing of his Process at the last Day The Heathens being convinced by God's Works are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without excuse Rom. 1.20 God hath not left himself without a Witness Acts 14.17 So those that live within the found of the Gospel tho they do not come under the Power and Dominion of the Christian Faith yet they have such a Conviction of it as shall tend to their Condemnation at the great Day All those whom the Lord arraigns at the last day they will all be speechless and have nothing to say for themselves Mat. 22.12 At the Day of Judgment our Mouths will be stopt as being condemned in our own Conscience then the Books shall be opened and one of the Books opened is in the Malefactor's keeping the Sinner's Conscience they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's Providence is justified by the Conviction of their own Hearts It is a Question which is the greatest torment the Terribleness of the Sentence which shall be past upon Wicked Men or the Righteousness of it You know the Apostle tells you When the Lord Jesus shall come in flames of Fire to render Vengeance to the World 2 Thess. 1.7 8. there are two sorts of Persons he shall meet with Them that know not God that is Heathens which did not take up what they might know of God from the course of Nature from the Knowledg of their Eye and Ear and them that obey not the Gospel them that lived within the sound of the Gospel and heard much of it they were convinced they had some kind of Knowledg and Belief of it yet they would not let their Hearts be subject and give up themselves to it It clears the Lord's Process if Men continue ignorant and opposite to the Grace of the Gospel by this means they are left without excuse therefore that he might be clear when he judgeth the World shall be convinced and brought to a temporal perswasion that thou hast sent me the old Conviction that remaineth with them shall justify God Secondly With respect to the Elect for all is for the Elect's sake The World would not stand if it were not for their sakes Time would be at an end but that God hath some more that are not called and the number of the Elect is not fully accomplished When all the Passengers are taken in the Ship lancheth forth into the Main So we should all lanch forth into the Ocean of Eternity if all the Elect were taken in He prays with respect to them that the World may believe How doth this concern them 1. Their Conviction conduceth to others Conversion Many of the Samaritans possibly would not believe if Simon Magus their great Leader had not been convinced Acts 8.10 To him they all gave heed from the least to the greatest saying This Man is the great Power of God If the Word can gain such an one but to the Conviction of the Truth tho he be an Enemy to it in his Heart yet it is a mighty Means to further the Conversion of the Elect. The Conviction of the World it is a rational Inducement it is a Door by which the Gospel entreth It is no small advantage that Christianity hath gotten such esteem as to be made the publick Profession of the Nations that Potentates have counted it the fairest Flower in their Crown to be stiled The Defender of the Faith the Catholick King the most Christian King By all kind of Means is this to be promoted to bring Men to a general Confession Tho it be no great benefit to them as to the World to come yet it is a help to the Elect that they are under such a Conviction For if Christianity were still counted a novel Doctrine an hated Doctrine and were publickly hated maligned opposed and persecuted what would become of it 2. For the Safety of the Church Tho God doth not change their Natures yet he breaketh their Fierceness that they may not be such bitter Enemies and so Persecution is restrained and when there is a restraint and he ties their Hands by Conviction we enjoy the more quiet Alas what Wolves and Tigers would we be to one another if the Awe of Conviction and the Restraints of Conscience were taken off We owe very much of our Safety not to visible Force and Power but to the Spiritual Conviction that is on the Hearts of Men by which God bridles in the corrupt and ill-principled World that they cannot find in their Hearts so much to molest it as otherwise their Natures would carry them to but that the Gospel may have a free course and the gathering of the Elect may not be hindred for God's Conviction is the Bridle he hath upon them to keep them from doing hurt tho they be not converted yet they shall be convinced Acts 5. Gamaliel being convinced the Apostles obtained liberty of Preaching Pliny moved by the Piety of Christians obtained a mitigation of the Persecution from Trajan and such Halcyon-days might we expect if Christians would walk more suitable to the Privileges of the Mystical Union they would dart a great deal of Reverence in the Minds of Men and would be more safe than they are For when the Wall of visible Protection is broken down a Christian meerly subsists by the Awe that is upon the Consciences of Men. Wicked carnal Men as they have a slavish fear of God which is accompanied with hatred of God so they have a slavish fear of the Saints only their Hatred is greater than their Fear When you abate of the Majesty of your Conversation and behave not your selves as those that are taken into the Mystical Body of Christ and have the Communion of the Spirit when you do not walk up suitably to your Spiritual Life and Privileges then the Hatred of your Enemies is increased and their Fear lessened whereas otherwise their Fear which ariseth from thence is a mighty restraint How often are we disappointed when we expect to beat down opposite Factions by Strife and Power more good is done by Conviction and the Church hath greater Security and Peace when they subsist by their own Virtue rather than by force
of Arms. I remember in Ecclesiastical History when Valens the Emperor railed against all the Defenders of the Godhead of Christ they did not meddle with Polinus out of Reverence to him for he was a very holy strict Man none durst lay Hands upon him 3. Many times they profess and join to the Church and so we have benefit by their Gifts and Abilities Authority and Power for God doth his Church a great deal of good by carnal Men. Conviction may bring them as far as Profession and the temporary Faith of a Magistrate tho carnal may be a Protection to Christianity as an Hedg of Thorns may be a good Fence about a Garden of Roses If they are Men of Parts they may help to defend the Christian Doctrine as a living Tree may be supported by a dead Post and the Gifts of carnal Men are for the use of the Body as the Gibeonites joined to Israel and were made hewers of Wood and drawers of Water or as the Carpenters who helped to build Noah's Ark perished in the Flood or as Negroes that dig in the Mines of Knowledg God may imploy them to bring up that which may be of great use and profit to the World they may help to build an Ark for others tho they themselves perish in the Water We would not refuse Gold from a dirty Hand neither are we to slight the benefit of carnal Men's parts for the common Profession of Christianity that they are under tho they are Slaves to their Lusts yet it is a real benefit and help to the Saints 4. They serve for a Warning to the Saints When this Conviction is strong upon them and grows to an height by the Stings of Conscience and Horrors of them that die in despair God warneth his People tho we would bear off the Stroke yet God knows how soon this Fire may be kindled in our own Breasts when Men see what Convictions will do being stifled and not complied with and Men live not according to their Light it is a warning to others As a Slave is many times beaten to warn a Son of his Father's Displeasure and Naturalists tell us a Lion will tremble to see a Dog beaten before him so do the Children of God tremble at the Convictions of wicked Men. Oh the Horrors of their Conscience declare what God hath wrought upon them tho few take little notice of it Thirdly In respect to the World it self this Conviction serveth both to lessen and encrease their Judgment The Terms seem to be opposite 1. Sometimes to lessen their Judgment Certainly the degrees of eternal Punishment are not equal there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 23.14 a greater Judgment there is a hotter and a cooler Hell there are few Stripes and many Stripes In the World to come it is more tolerable for some than for others Mat. 12.41 The Condition of the Ninevites was made more tolerable by the Conviction wrought by Jonah's Preaching because there was a temporal Repentance they humbled themselves for a while tho they were frighted to this Religiousness Aristides Cato and other moral Heathens their Condition will be more tolerable than those Men that live in a way of brutish and filthy Excess So there are many convinced that have helped the Church and been friendly to Religion when others have oppressed and opposed the Ways of God they have been a Hiding-Place a Shelter a Countenance a Protection to the People of God these shall not lose their Reward they have many Blessings in this World tho they continue Carnal and live and die in their Sins I suppose the more they comply with these Convictions their Condemnation shall be lessened tho not taken away This Advantage they have ut mitiùs ardeant they shall have a cooler Hell 2. Sometimes to increase their Judgment Those that maliciously oppose this Conviction they hasten their own Condemnation and heighten it Then it will be a Sin to them with a Witness when they knew their Master's Will and did it not James 4.17 Therefore to him that knoweth to do Good and doth it not to him it is Sin They carry this Conviction to Hell with them and it is a part of their Torment this is the Worm that never dies Oh what a Terror will it be for them to think I had a better Estate discovered to me I knew somewhat of the Ways of God and now I am shut out for ever and ever There is a Worm that never dies as well as a Fire that shall never be quenched Mark 9.44 There may be a Conviction so much as to enable a Man to speak to others yet he may be a worker of Iniquity and cast out of Christ's Presence How will this encrease their Torment their Knowledg serveth but to damn them the more The Characters are indelible and are not extinguished by Death To all other Torments there is added the gnawing of Conscience Look as in the Elect there is such a Spark kindled as shall never be extinguished their Knowledg they get here is not abolished but perfected and the Joys of the Spirit begin their Heaven a witnessing excusing Conscience to the Elect is the beginning of Heaven So in Hell Conscience will be always raging and expostolating with you Oh Fool that I was to neglect so great Salvation which others enjoy If I had lived civilly at least it had been better with me than now it is As they know more of God than others do so their Judgment will accordingly be greater And you know not how soon God may kindle this Fire in your Bosoms who for the present steep on carelesly in your Sins Vse 1. This may serve to perswade us that the Conviction of the World is a great Blessing and conduceth much to the advancement of Christ's Kingdom without any visible force with meer Spiritual Weapons in despight of all opposition which can be made thereunto The corrupt and ill-principled World cannot stand out against the Evidence of the Truth when it is soundly preached and in the Demonstration of the Spirit We have too slight an Opinion of the Weapons of our Spiritual Warfare 2 Cor. 10.4 The Weapons of our Warfare are not carnal but mighty through God for the pulling down of strong Holds Surely they are more mighty to pull down strong Holds than we are aware of The Spirit of the Lord tho he will not convert yet can so put to silence and bridle the Opposition that carnal Men make that it shall be ineffectual It concerneth God in Honour to go thus far on with the World for the promoting of his Kingdom and that they may not go on with an high Hand to oppose and crush it And this doth also evince the Truth of the Christian Religion such Convictions accompanying the preaching of it And God doth not wholly discontinue this Dispensation now There are ordinary Operations of the Spirit where the Gospel is preached which do convince the World The careless Professor
far from the Kingdom of God they approve things that are good but they have no mind to take hazard and lot with Christ. 5. If there should be a Profession there is no Power The Net draws bad Fish as well as good There are mixtures in the Church Many revere Godliness but were never acquainted with the Virtue and Power of it Many have an excellent Model of Truth and make a Profession as plausible and glorious in the World as possibly you can desire yet they never knew the Virtue of this Religion it never entred into their Heart 1 Cor. 4.20 For the Kingdom of God is not in Word stands not in plausible Pretences but in Power 1 Thess. 1.5 For our Gospel came not unto you in Word only but also in Power You know the State of Men were represented by Christ in the Parable of the two Sons Mat. 21.28 29 30. A certain Man had two Sons and he came to the first and said Son go to work to day in my Vineyard He answered and said I will not but afterwards he repented and went And he went to the second and said likewise And he answered and said I go Sir and went not Oh there be many that say I will go that pretend fair that are convinced so far as to make a Profession yet never bring their Hearts seriously to addict themselves to God to walk in his Ways and keep his Charge there is no real change of Heart no serious bent of Soul towards God 6. If there be some real Motions as there may be in temporary Believers for we must not think all is Hypocritical yet it is not intire Mark 6.20 Herod did many things and heard John Baptist gladly His Heart and his Profession went a great way together till he was to part with his Bosom-Lust John was safe till he touched upon his Herodias then Conviction grows furious and he turneth into a Devil Therefore take heed of meer Conviction Vse 4. To press the Children of God to express such Fruits of their Union with Christ that they may convince the World Christ prays not only that the World may be convinced but that it might be by those that are real Members of his Mystical Body that they may have a Hand to further it What are the Fruits of the Mystical Union that you may convince the World 1. Love and mutual serviceableness to one another's Good When we live as Members of the same Body that have a mutual care for one another then we shall bring a mighty Honour and Credit to Religion and can with Power give Testimony to the Truths of Christ. Acts 2.44 And all that believed were together and had all things common When Christians were of One Mind and Heart they had all things common O it is a mighty convincing thing when all those that profess Godliness labour to carry on the same Truths and Practices Divisions breed Atheism in the World The Lord Jesus knew it and therefore he prays Let them be all one c. that the World may believe that thou hast sent me We never propagate the Faith so much as by this Union Divisions put a great stop to the progress of Truth When contrary Factions mutually condemn one another it is a wonder any are brought off from their vain Conversations The World is apt to think there is no such thing as Religion and one sort is no better than another they see the World cannot agree about it therefore they stay where they are 2. Holiness and Strictness of Life and Conversation there is a convincing Majesty in it natural Conscience doth homage to it where ever it findeth it Therefore live as those who are taken up into Fellowship with God through Christ. Herod feared John Baptist Why because he was a strict Preacher No but because he was a Just Man Mark 6.20 When you live thus holily and accomplish the Work of Faith with Power then the Lord Jesus is glorified in you 2 Thess. 1.11 12. 3. When you can contemn the Baits of the World and Allurements of Sense this is a mighty Argument to convince the World that you have higher and nobler Principles you are acted by and better Hopes you are called to Tho you have not divested and put off the Interests of Flesh and Blood for you are not Angels yet you can be faithful to God and Christ. The World admireth what kind of Temper Men are made of 1 Pet. 4.4 They think it strange that you run not with them into all excess of Riot They have the same Interests and Concernments and yet how mortified how weaned are they from those Things which others go a whoring after sure they have a felicity which the World knoweth not of they dread and admire this tho they hate you 4. A Chearfulness and Comfortableness in the midst of Troubles and deep Wants when you can live above your Condition take joyfully the spoiling of your Goods Heb. 10.34 and bear Losses with an equal mind for you are not much troubled with these Things then you live as those that are called to a higher Happiness 5. To be more faithful in the Duties of your Relations The Fruits of the Mystical Union run to every part of the Spiritual Life None commend their Religion so much as those that make Conscience of the Duties of their Relations that they may carry themselves as becomes Christians Husbands and Wives Parents and Children Masters and Servants So poor Servants make the Doctrine of the Lord Jesus Christ comely Tit. 2.10 That ye may adorn the Doctrine of God our Saviour in all things And the Apostle saith Men that do not obey the Word may without the Word be won by the Conversation of their Wives 1 Pet. 3.1 Worldly Men have been much gained by the Lives of Religious Persons Thus you propagate the Truth by carrying your selves usefully in your Relations This hath been ever the Glory of Religion as it was in the Primitive Times Austin makes this Challenge Vbi tales Imperatores c. Let all the Religions in the World shew such Emperors such Captains such Armies such Managers of Publick Treasury as the Christian Religion The World was convinced there was something Divine in them O! it is pity the Glory of Religion should fall to the ground in our days and that the quite contrary should be said none such careless Parents as those that seem to be touched with a sense of Religion None so disobedient to Magistrates none such disobedient Children to Parents as those that seem to be called to Liberty with Christ Therefore if you would honour Christ and propagate the Truth keep up this Testimony and convince the World 6. A Constancy in the Profession of Faith You should live as if Christ and you had one common Interest Sure they believe Christ was sent from God and able to reward them else why should they sacrifice all their Interests for his sake It is said Rev. 12.11 The
Saints overcome by the Blood of the Lamb and the Word of their Testimony and they loved not their Lives unto the Death Religion had never thrived and spread its Branches far and near had it not been watered by the Blood of the Martyrs Christ began and watered the Plant by his own Blood and then the Martyrs kept watering it till it began to be rooted and had got some esteem in the World and now it spreads its Boughs and yields a shadow and refreshing to the far greatest part of the World When Men take up Principles that will not warrant Suffering or are changeable and pliable to all Interests and wriggle and distinguish themselves out of their Duty upon all Occasions it doth mightily dishonour Christ and make Religion vile and harden the World and feed their Prejudices against the Truth What is the Reason the Ways of God have so little honour in the Eyes of the World so little Power upon the Hearts of Men Professors are so fickle and changeable this maketh them suspect all and so return to their old Superstitions and Vanities Now that you may do so I shall bind it upon you by some further Considerations 1. Consider you are God's Witnesses to keep up Truth in the World to bring them on to Conversion or at least to some temporary Faith Isa. 43.10 Ye are my Witnesses saith the Lord that I am He. God appealeth to those that have most Communion with him for the truth and reality of his Grace If a Man would be satisfied in a Thing that he knoweth not to whom should he go for Satisfaction but to those that have most Experience Well if the World would be satisfied Is Union with Christ a Notion or a real thing Ye are my Witnesses 2 Cor. 3.3 Ye are manifestly declared to be the Epistle of Christ. In an Epistle a Man writes his Mind The Scriptures they are Christ's Epistle and so are Christians The World that will not study the Scriptures are to be convinced and preparatively induced by your Lives Every Christian is to be a walking Bible It is a dangerous Temptation to Atheism when Christians that pretend themselves near and dear to God are scandalous and let loose the Reins to every corrupt Affection He that took a Christian in an Act of Filthiness cried out Christiane ubi Deus tuus In the Scripture there is Christ's Mind in words in a Christian there is Christ's Mind written in Deeds in his Conversation You are to be a living Reproof As Noah condemned the World by preparing an Ark Heb. 11.7 There was something in it when he was so busy in preparing an Ark with so great Cost and Charge it was a real upbraiding of their security and carelessness So when Men are so diligent and busy in working out their Salvation with fear and trembling it is a real Reproof to the carnal and lazy World 2. Consider if you do not convince the World you justify the World as Israel justified Sodom Ezek. 16.52 The Wicked hold up their Ways with greater pretence and are hardned in their Prejudices You put an Excuse into Wicked Mens Mouths What a sad thing will it be when they shall say Lord we never thought they had been thy Servants they were so wrathful proud sensual self-seeking factious turbulent hunting after Honours and great Places in the World Rom. 2.23 24. Thou that makest thy boast of the Law through breaking of the Law dishonourest thou God For the Name of God is blasphemed among the Gentiles through you Carnal Professors will blush at the last day when they shall consider how many they have hardened by their Examples unsetled by their loose walking how you have disgraced Christ and taken up his Name for a dishonour to him It is this that makes the Chams of the World to laugh you cannot gratify them more 3. Consider the great Good that cometh by it For the present you stop the Mouth of Iniquity Tit. 2.8 That he that is of the contrary part may be ashamed having no evil Thing to say of you It is the Duty of Christians not only to approve themselves to God but as far as they can to Wicked Men to take off all advantage from the World to confute their Slanders to muzzle the Mouths of Carnal Men that they may have no occasion to speak against the Ways of God and the Professors of Christianity Carnal Christians open prophane Mouths their Slanders shall be put upon your Score who give them too much matter and occasion to speak Do not say they are Dogs what care I if they bark The Awe that is upon Wicked Men is one Means of the Church's Preservation therefore you must justify Wisdom Mat. 11.19 But Wisdom is justified of her Children Justification is a relative Word it implieth Condemnation the World condemns the Ways of God and People of God of Fancy Fury Faction now you must justify them at least you will leave them without excuse and furnish Matter for the Triumphs of God's Justice at the last Day and so will have further cause to applaud the Counsels of God when you sit on the Bench at the last day For as in the last Day you shall together with Christ judg the World by your Vote and Suffrage 1 Cor. 6.2 Know ye not that the Saints shall judg the World So now you must convince them by your Conversations It is a sad thing Men walk so as it cannot be said Where is the Malefactor and where is the Judg You should condemn them as by the difference of your Lives so by the Heavenliness of your Hearts SERMON XXXVIII JOHN XVII 22 And the Glory which thou gavest me I have given them that they may be one even as we are one CHRIST had prayed for the Union of Believers in one Mystical Body here is an Argument to inforce that Request The Glory which thou hast given me I have given them c. His Act is urged as a Reason because of that Consent of Will that is between Him and the Father Christ would have his Gift ratified by the Father's Consent as if he had said Deny not what I have granted them For the meaning of the Words all the difficulty is what is meant by the Glory here spoken of Some say by Glory is meant the Power of working Miracles that is called the Glory of God John 11.40 Said I not If thou wouldest believe thou shalt see the Glory of God that is a Glorious Miracle wrought by him When Christ wrought a Miracle John 2.11 He manifested forth his Glory And so they limit it to the Apostles who had Gifts of Miracles and were fitted to succeed Christ upon Earth Thus many of the Ancients By the Glory of God is sometimes meant the Image of God Rom. 3.23 All have sinned and fallen short of the Glory of God So 2 Cor. 3.18 We all with open Face beholding as in a Glass the Glory of the Lord are changed into the
his own Glory Page ib. What Glory Christ retained in his Humiliation Page 60 What Glory he wanted Page ib. Our Glory for substance the same that Christ's is Page 325 This is matter of Comfort to Believers and an Encouragement to Holiness Page 325 Glorify God what it is to glorify God Page 49 What it is to sanctify justify and glorify God Page 113 How are we to glorify God Page 12 49 52 How Christ glorified God Page 46 How God was glorified in Christ. Page ib. Why it should be our care to glorify God Page 55 Why we should glorify the Name of God Page 52 Glorify Christ what it is to glorify Christ. Page 115 How Christ was glorified by his Disciples Page 112 Objections against glorifying Christ answered Page 118 Consolations to them that glorify Christ. Page 118 To glorify Christ an Evidence of our Interest in Father Son and Spirit Page 112 The great Condition of the Covenant of Grace Page 113 Gratifies the Aim of God Page 114 Pledg of our Interest in his Intercession Page ibid. Glorification of Christ a Pledg of ours Page 14 63 A Pledg of his Satisfaction Page 14 A Ground of Hope to the Creature Page ib. It fits him to do his People good Page 63 God that there is a God proved Page 33 That God is but one Page 36 One God in 3 Persons the only true God Page 39 Gospel a great Blessing Page 32 The excellency of the Doctrine of the Gospel Page 67 The Motion of the Gospel is directed by the Providence of God Page 279 What of God it discovers to us Page 380 Grace seeming Grace may be lost Page 144 149 Initial or preparative Grace may fail Page 144 True Grace may suffer shrew'd decay Page ibid. The Grace that makes for our well-being in Christ may be taken away Page ibid. If left to our selves would be soon lost Page ibid. We are not to rest satisfied in any degrees of Grace Page 230 No Grace where there is not a sound Apprehension of Truth Page 237 The freeness of Grace in giving us Glory Page 349 Grief at worldly Losses a sign of a worldly Heart Page 208 H. HAppiness Man is at a loss for Happiness after the Fall Page 333 Our Happiness in God compleated by degrees Page 334 Hatred of any Man to be watched against Page 203 Hatred of Godliness the evil of the Sin Page 202 Those that profess Religion may hate one another for their Strictness in Religion Page 202 Hatred of Sin the property of the People of God Page 141 Hatred of the World to be expected by Christians Page 192 Instances of this in Scripture Page 197 Reasons of it Page 193 196 200 This Hatred palliated over with Pretences Page 198 199. That it ariseth from an Antipathy to Godliness proved Page 198 People of God most hated by the worst of Men. Page 198 The best of Men most hated of the World notwithstanding many Excellencies to allay their Malice Page 199 How the People of God should carry themselves under it Page 203 Christians not to be troubled at it Page 196 203 Not to be allayed by carnal meant Page 196 Head of the Church why Christ is Head of the Church as God-Man Page 301 How we should respect Christ as Head of the Church Page 309 Hearing we must take heed that we hear how we hear who we hear Page 239 The necessity of Hearing Page 298 Heart Frame of the Heart how it may be known Page 207 Heaven the Happiness of our being with Christ in Heaven Page 353 Heavenly-mindedness exhorted to Page 126 Heaviness vid. Sadness of Spirit Histories of the Word shew it to be from God Page 261 Holiness the signification of the word Page 137 Difference between the Holiness of God and of the Creature Page 137 In the Creature finite and derivative Page 138 The preciousness of it Page 292 Holiness to be prized Page 140 Deriding Holiness a great Sin Page 140 Holiness a good preparative to the Ministry and why Page 230 No coming to God in Prayer but in an holy State Page 140 What this holy State is Page 141 Holiness of God the various Significations of it Page 136 What it is Page 137 The Properties of it Page 137 Essential to God Page 137 His Glory Page 139 Sight of God's Holiness makes us prize Christ. Page 139 How we should draw nigh to God as an holy God vid. Sanctification Page 140 Holy Father when we pray to God we must look on him as a Holy Father Page 137 Reasons of it Page 138 139 Why Christ useth this Title in Prayer to God Page 136 Hope of Heaven the Certainty of it Page 350 The grounds of it Page 363 370 It raiseth a Believer above the World Page 205 It maintains Ioy. Page 189 Human Nature of Christ the Innocency of it Page 281 Reasons why Châ—ist's humane Nature must be innocent Page 288 Hypocrisy one of Judas's Sins Page 175 To be avoided Page 178 I. IDleness the Mischief of it Page 53 Jesus what the Word signifies vid. Saviour Page 42 How we should own Christ as Jesuâ— Page 43 Ignorance the danger of it Page 376 The sad Condition of ignorant People Page 90 Incarnation Christ was incarnate to promote Vnity among Christians Page 161 Intercession of Christ the Nature of it Page 103 Christ is the Intercessor Page 101 The advantage of Christ's being the Intercessor Page 101 The Advantage Priviledg and Fruits of Christ's Intercession Page 14 103 How we may know what Christ is interceeding for in Heaven Page 183 Interest of Christ in Believers Page 134 Interest of God in Believers Page 71 107 Evidences of God's Interest in us Page 109 Ground of Comfort Page 111 God's Interest in his People moveth him to Mercy Page 108 To be urged by Saints in Prayer Page 108 Christ pleads it as an Argument in Prayer Page 71 Interest of Believers in God and Christ. Page 159 Joy the great use of it in the spiritual Life Page 184 The Causes of Spiritual Joy Page 189 How it is maintained vid. Rejoycing Page 189 Some Observations concerning Spiritual Joy Page 185 It ariseth more from Hope than Possession Page 185 It is felt more in Adversity than Prosperity and why Page 185 The feeling of this Joy an uncertain thing Page 186 It mars the taste of carnal Pleasures Page 185 Joy of Believers why called Christ's Joy Page 182 Christ took care to leave his People joyful when he left the World Page 183 What a kind of Joy this was Page 183 His Heart was much set upon it Page 184 Reasons of it Page 184 Joyful Spirit an Honour to Religion Page 185 A Delight to God Page 185 K. KEeping the Word what it signifies Page 80 81 That it is the duty of God's People Page 81 Kept Believers kept in a State of Grace vid. Preservation What it is to be under Christ's keeping Page 171 Keeping of Christ extends to Body and Soul Page 169 172 Various
not they No the Apostle saith Give not up your members as weapons of unrighteousness c. and elsewhere Glorifie God in your bodies and souls which are Gods And the Apostle pleadeth the dignity of the Body and how it is defiled by Fornication and other inordinacies 1 Cor. 6. per totum 2. That it is not enough to abstain from evil but we must do good for the Apostle saith Yield not and then yield So the Apostle saith 2 Tim. 2.21 If a man therefore purge himself from these he shall be a vessel of honour sanctified and meet for the masters use and prepared unto every good work So 2 Cor. 5.15 And that he died for all that they that live should not henceforth live unto themselves but unto him which died for them and rose again They are sinners that hide their Talent in a Napkin though they live not in apparent gross sins all that time and strength that is bestowed on sin is used against God but what is idlely and impertinently lost is not used for him Both deprive God of his Right the one alienate their time and strength the other mis spend it Some do not run into Gluttony Drunkenness Oppression Adultery these apparently use their bodies as weapons of unrighteousness but they do not live to God and so are defective in the other part 3. It sheweth what care we should take how we imploy our bodies for the members of the body are instruments of the Soul to execute that which it willeth and desireth and sin without the body is unfurnished with Arms. But chiefly two things should we take care of in the body the senses by which we let in sin and the tongue by which we let out sin for it is the Interpreter of the Heart First For the Senses a Christian should not be guided by his Senses but by his Reason and Conscience as sanctified by Grace Our Lord would teach us that it were better to want senses than gratifie them with an offence and wrong to God against them that cannot deny the pleasures of senses Mat. 5.29 30. If thy right eye offend thee pluck it out and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into hell And if thy right hand offend thee cut it off and cast if from thee for it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into hell Better be blind than by wanton gazing run the hazard of damnation not that we should maim our selves but of the two count it the less evil Therefore to want the sinful pleasure should not be so grievous when we should be content to want the sense it self The far greatest part of the world are meerly guided by their senses because the far greatest part of the world are unconverted and unsanctified and the world is full of allurements to the flesh and the more we enjoy the good things thereof the more is corruption strengthened within us and as the heart stands affected sensitive objects make a deeper or slighter impression on us Some temptations which are nothing to another may be great matters to some who cannot deny themselves without great difficulty Therefore when such temptations as suit with our fancies and appetites assault us with more than ordinary potency we must remember Sense is not to be the ruling Power in our Souls but Grace Sometimes sin is brought to our hands and the bait is played to our mouths as Joshua 7.21 Achan saw coveted and purloyned the wedge of gold Prov. 6.25 Lust not after her beauty in thy heart neither let her take thee with her eye-lids 2 Sam. 11.2 David saw Bathsheba and so his heart was fired In short Sense is an ill and dangerous Guide it was never given for a Judge or Counsellor to determine or direct but an Informer to represent the outward forms of things partly natural to inform us of things profitable or hurtful to the outward man partly spiritual to transmit the objects of Gods Wisdom Power and Goodness to our minds or to be the ordinary passage by which the daily effects of Gods Love and Mercy are conveyed to our hearts God instituted them for helps but we make them snares Well then better want senses than gratifie them with the displeasure of God to lose an Eye is a far less evil than to lose a Soul Secondly For the Tongue The Apostle saith it produceth a world of evil It hath a great use in Religion to vent the conceptions of our minds to the praise and glory of God Jam. 3.9 Therewith bless we God even the Father and therewith curse we men which are made after the similitude of God In the general think of this every member must be an instrument of Righteousness is my tongue now imployed for God or for Satan when you are apt to run into censuring detraction vain and frivolous talk Vse 2. To press you to this solemn Dedication of your selves to God intirely unreservedly irrevocably 1. God giveth himself to you in Covenant Father Son and Holy Ghost all their infinite Goodness Wisdom Power c. and will not you give your selves wholly to God 2. You are already absolutely wholly his and will not you consent that he shall be your God and you his People that is all that is wanting Jer. 24.7 And I will give them an heart to know me that I am the Lord and they shall be my people and I will be their God for they shall return unto me with their whole heart This God worketh by his renewing Grace 3. You are never so much your own as when you are Gods not as to disposal but as to enjoyment 1 Cor. 3.23 All are yours and ye are Christs and Christ is Gods There lieth your safety glory and happiness it is the foundation of all obedience and of all comfort 1. Of obedience you will not easily yield to temptations a Christian hath this answer ready I am dedicated to God 1 Cor. 6.15 Know ye not that your bodies are the members of Christ shall I then take the members of Christ and make them members of an harlot God forbid Nor will you stick at interest 2 Cor. 8.5 They first gave their own selves to the Lord and unto us by the will of God 2. Then for Comfort Joh. 14.1 Let not your hearts be troubled ye believe in God believe also in me 1 Tim 6.8 Having food and raiment let us be therewith content 1 Pet. 5.7 Casting all your care upon him for he careth for you This easeth you of all your cares and fears you are Gods nay it secureth you against eternal miseries Joh. 12.20 Where I am there shall my servant be Vse 3. To put us upon self-reflection Is your Dedication to God sincere If so 1. In the whole course of your Conversations you will prefer his Interest before
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
Christ by whom the world is crucified unto me and I unto the world When the fashion of worldly Glory is spoiled and it seemeth less lovely in our eyes then the Cross of Christ hath produced its effect upon us and the spiritual Life advanceth apace It is the World that is an Enemy to God and quencheth and abateth our Love to him 1 Joh. 2.15 Love not the world neither the things of the world if any man love the world the love of the Father is not in him Jam. 4.4 Know ye not that the friendship of the world is enmity with God whosoever therefore will be a friend of the world is an enemy of God Some temporal good lyeth nearest our hearts and God is not our chiefest Good and last End wherein lyeth the Life of all Religion It is the World that diverts us from our Duty that hinders the vigour and perfection of the Life of Grace Luke 8.14 They which fell among thorns are they which when they have heard go forth and are choaked with cares and riches and pleasures of this life and bring no fruit to perfection It is the World that makes us grudge at the strictness of Christs Precepts Mat. 19.22 When the young man heard that saying he went away sorrowful for he had great possessions It is the World that tempts us to live in a slight way as other careless Creatures do about us It is the World that maketh us slightly mind heavenly things and affect a life of Pomp and Ease here Luke 16.25 Son remember that thou in thy life time receivedst thy good things It is the World that inticeth us to stay by the way and neglect our home that maketh the impressions which arise from the belief of another and better World to be weak and inefficacious 2 Cor. 4.4 In whom the God of this world hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ which is the image of God should shine on them Well then we cannot be watchful enough against the sly insinuations of the World when it seemeth too sweet and amiable to you the Devil is at your elbows inticing your Souls from God when the things of this World begin to be represented as more sweet and delectable than God and Holiness and Heaven and you are ready to value your Happiness rather by worldly Prosperity than by the Favour and Friendship of God and you are more indifferent and can contentedly live without a sense of his Love but your desires are more urgent and strong after an increase of temporal injoyments when you affect to grow rich in this World and neglect to grow rich in Grace O then Christians have need to stand upon their guard mischief is near and unless it be prevented will prove the bane and everlasting ruine of your Souls Thirdly The Flesh must be watched against The Flesh is importunate to be pleased and will urge us to retrench and cut off a great part of that necessary Duty which belongeth to our heavenly Calling yea it will crave very unlawful and unreasonable things at our hands It may be not at first but if you continue to gratifie Sense and brutish Appetite with an uncontrouled licence it is impossible that you should keep within the bounds of your Duty Therefore unless you keep a constant government over your Senses and Appetites how shamefully will you miscarry Therefore as you love your Souls you must abstain from fleshly lusts which war against the soul 1 Pet. 2.11 For whilst you keep gratifying and pleasing the flesh by the excess of lawful delights you do but strengthen your Enemy increase corruption in heart and life provide fuel for Satans temptations and justle God out of the Throne and finally hasten your own eternal ruine If you would keep sin under you must cut off the provisions of the flesh not cater for them Rom. 13.14 Make no provision for the flesh to fulfil the lusts thereof If you would resist Satan you must be sober and watchful 1 Pet. 5.8 that is sparing in the use of worldly delights If you would preserve Gods Interest and reserve the Throne of your hearts for him you must take heed that the pleasures of the animal life be not too much indulged for these will soon secure their interest in our affections 2 Tim. 3.4 Lovers of pleasures more than lovers of God If you would not have your Consciences benummed and grow forgetful of spiritual danger you must set a guard upon these outward delights Luke 21.34 Take heed to your selves lest at any time your hearts be overcharged with surfeiting and drunkenness and cares of this life and so that day come upon you unawares 1 Thess. 5.6 Let us watch and be sober There is a strange infatuation and sencelesness groweth upon you and though we keep up a shew of Religion yet we feel little of the life and power of it They indispose us for our Christian Warfare quench all our sense of heavenly things 1 Pet. 1.13 Be sober and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. These delights that offer themselves in our pilgrimage make us forget our journey as lewd Servants sent to a Market or Fayr spend all their time and money at the next Inn. We are strangers and pilgrims that is the Apostles Argument 1 Pet. 2.11 Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul. We may bait here as in an house of Entertainment but so as to set onward still on our journey that it may be a refreshment not an hinderance certainly they that would make progress in their journey to their heavenly Home should meddle sparingly with sensible delights though lawful in themselves Certainly they who make their corrupt inclinations their ordinary Guide and Rule and the satisfying thereof their ordinary Trade miscarry shamefully and shipwrack all their hopes of Glory 2. More particularly the Object of our watching are these things First Our Thoughts which are Sins Spokesmen and make the match between the Soul and the Object Prov. 4.23 Keep thy heart with all diligence for out of it are the issues of life If we do not take care what thoughts we have and whereunto they tend the heart is intangled before we are aware our Lusts stir up thoughts and these thoughts intice the heart and whilst we muse and sit abrood upon them these Cockatrice Eggs are hatched it is musing maketh the fire to burn and when the fire is kindled then the sparks begin to fly abroad men execute what the heart contriveth and finish it without stopping Jam. 1.14 15. Every man is tempted when he is drawn away of his own lust and inticed Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death There we read of the manner of the birth or bringing forth of
he may devour with the World Jam. 4.4 Know ye not that the friendship of the world is enmity with God whosoever therefore will be a friend to the world is the enemy of God with the Flesh Rom. 7.15 For that which I do I allow not for what I would that I do not but what I hate that do I there is the strife described Now we resist 1. By strength of resolution Dan. 3.18 We will not serve thy gods nor worship the golden image which thou hast set up Psal. 39.1 I said I will take heed unto my ways that I offend not with my tongue 2. Partly by hazarding our temporal interests Heb. 12.4 Ye have not yet resisted unto blood striving against sin Rev. 12.11 They overcame by the blood of the Lamb and by the word of their testimony and they loved not their lives unto the death 3. By opposing gracious considerations Gen. 39.9 How shall I do this wickedness and sin against God 1 Joh. 2.14 Ye are strong and the word of God abideth in you and ye have overcome the wicked one by opposing reasons out of Scripture or arguing strongly against sin 4. By praying or crying strongly for help when we are sensible of the burden of sin Rom. 7.24 O wretched man that I am who shall deliver me from this body of death 5. But chiefly by being acquainted with all the Christian Armor and the use of it we must not go one day unarmed but be armed cap-a-pee with the Helmet of Salvation which is Hope the Breast-plate of Righteousness the Girdle of Truth the Shoes of the Preparation of the Gospel of Peace the Shield of Faith the Sword of the Spirit The Apostle beginneth with First The Girdle of Truth whereby is meant a sincere and honest intention to be what we seem to be Satan useth wiâ—es but we must not imitate our Adversary in deceit but labour for Truth of Heart which as a Girdle is strength of the loins Secondly The Breast-plate of Righteousness which is a Principle of Grace inclining us to obey God in all things or a fixed purpose and endeavour to give God and man their due This secureth the breast or vital parts Thirdly The Feet must be shod We meet with rough ways as we are advancing to Heaven and Souldiers had their Greaves or brazen Shoes to defend from sharp-pointed Stakes fixed by the Enemy in the ground over which they were to march This Preparation is a readiness of mind to suffer any thing for Christ this is built on the Gospel of Peace Acts 21.13 Then Paul answered What mean ye to weep and break my heart for I am ready not to be bound only but also to dye at Jerusalem for the name of the Lord Jesus 1 Pet. 3.15 Sanctifie the Lord God in your hearts and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear We must be ready to confess Christ in Persecutions and dangers When we have a sense of our peace and friendship made up between God and us by Jesus Christ and our great and eternal interests are once setled what need a Believer fear Fourthly The Shield of Faith which covereth the whole body a sound belief of the Mysteries of the Gospel and the Promises thereof especially a clear sight of the World to come They that have such a Faith see a sure foundation to build upon On the one side the Righteousness of Christ or the Promises of the Gospel to a penitent Believer of Pardon of strength to maintain Grace received and finally of eternal Life on the other side Threats to impenitent and sensual persons Fifthly The Helmet of Salvation which is a well grounded hope of eternal Life 1 Thess. 5.8 But let us who are of the day be sober putting on the breast-plate of faith and love and for an helmet the hope of salvation This maketh a Christian hold up his head in the midst of all encounters and sore assaults he that often looketh above the Clouds and expecteth within a little while to be with God in the midst of the Glory of the World to come why should he be daunted Sixthly The Sword of the Spirit This is a Weapon both offensive and defensive it wardeth off Satans blows and maketh him fly away wounded and ashamed If Satan saith O it is too soon to mind Religion he hath the word ready Eccles. 12.1 Remember thy Creator in the days of thy youth If that it is too late then Joh. 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life If that his sins are too great or too many to be pardoned then Isa. 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon If Satan tempt him to live sensually Rom. 8.13 If ye live after the flesh ye shall dye If to defile himself with base Lusts 1 Thess. 4.3 4. This is the will of God even your sanctification that ye should abstain from fornication That every one of you should know how to possess his vessel in sanctification and honour If to a negligent careless Profession then Phil. 2.12 Work out your own salvation with fear and trembling 1 Thess. 2.12 That ye would walk worthy of God who hath called you unto his kingdom and glory If to despondency and fainting 2 Cor. 12.9 My grace is sufficient for thee for my strength is made perfect in weakness SERMON XVI ROM VI. 15 What then shall we sin because we are not under the Law but under Grace God forbid HERE the Apostle preventeth an absurd Conclusion which might be inferred by people of a libertine Spirit from what he had said in the former verse either from the first or the last clause the Priviledge or the Reason from either carnal men might collect what might be matter of security to them in sin either because of the Priviledge Sin shall not have dominion over you therefore they might let loose the reins sin should not reign and consequently not damn Or else from the Reason Ye are not under the Law but under Grace the Negative part might seem to infer an exemption from the Duty of the Law the Positive But under Grace which provideth pardon for the lapsed they might infer hence that therefore they might sin impunè without any fear of punishment So that in short three Doctrines of Grace are apt to be abused First The free Pardon or exemption from Condemnation which the new Covenant hath provided for Sinners therefore they might sin securely no harm would come of it Secondly The Liberty and Exemption from the Rigour of the Law which requireth things impossible at our hands under the penalty of the Curse as if this had freed us from all manner
sin ibid. Folly and filth of sin causeth shame 116 138 Motives to excite to this shame 140 Sin three things in sin 1. Culpa the fault 2 Reatus the guilt 3. Macula the stain 101 The evil and malignity of it 12 140 The aggravations of sin 33 The evil effects and consequences of it 38 39 The danger of it 159 All sin in its nature mortal 114 159 There is no fruit of sin comparatively to the fruit of Holiness 137 There is no solid benefit nor profit to be got by sin 136 Sin is represented as unfruitful and deceitful ibid. The mischief of presumptuous sins 101 The filthiness of sin 140 Sin is real matter of shame ibid. Sin should not be served and why 69 Sin remains in Gods people 81 Is always working and warring in them 81 82 The more it acteth the more strength it getteth 82 Sins of incuâ—sion incident to the best 78 Gods people may sometimes fall into scandalous sins ibid. Sins of Christians more scandalous than the sins of Heathens 33 And are a greater injury to Christ than the Persecution of the Jews 34 Little Sins to be watched against 101 God doth not make little reckoning of sin 27 Darling Sins especially to be watched against 102 The longer sin is spared the worse it grows 44 Spirit of God how it opposeth Sin 89 The necessity of the Spirit 's concurrence to begin carry on and accomplish the work of mortification 90 The encouragement we have thereby 91 Striving against sin what it implieth 102 The reasons why it prevails not in many Vide resisting Sin 94 T. TEmptations to Sin to be avoided 135 Thanksgiving we are chiefly to give thanks for spiritual mercies and why 122 Above all for the conversion of our selves and others 12 Thought sins in Thought to be suppressed 100 Torments of the damned the greatness of them 157 The Eternity of them vindicated 141 158 V. VIvification what it is 55 It promotes mortification 135 The certain connexion of Mortification and Vivification 56 First we are to dye to sin then to live to God Vide Life spiritual living to God ibid. Union with Christ there is a strict Union between Christ and Believers 22 Represented by the similitude of a Graff ibid. Difference between these two Unions 23 The likeness and resemblance between them ibid. Signified and sealed in Baptism ibid. This Union sealed in Baptism infers a likeness and conformity to Christ Vide Conformity to Christ. 24 The effects of this Union 23 Union with Christ the ground of Communion 9 Union and Communion with Christ signified and sealed by the Sacraments 10 Unregenerate men difference between them 131 Unrighteousness why sin is so called 68 W. WAges of Righteousness better than of sin 133 Warfare a Christians life a Warfare 75 Watchfulness against sin when we are said to omit it 95 The spring and rise of it Faith Fear and Love 97 The time when this duty is to be practised 98 The object what we should watch against 98 99 100 c. Work of Righteousness better than of Sin 133 Why the Work of Religion is easie to a renewed person 146 World what an enemy it is to the Soul 99 Y. YJelding our selves to God the manner how it is to be done 70 The end wherefore we yield up our selves to God ibid. Why we should yield up our selves to God reasons of it 71 Motives to it 73 Tryal of it 74 Yielding our selves to obey sin or God makes us servants to the one or the other 113 Places of Scripture explained in the Sermons on Romans 6.    Page GEnesis 3. 3. 96 Exodus 4. 19. 77 Levit. 7. 15 16 17. 10 13. 23. 84 45. 46. 84 85 14. 5 6 7 8. 34 35 Joshua 24. 15. 111 1 Sam. 15. 25. 130 2 Sam. 7. 14. 125 1 Kings 18. 21. 111 Job 34. 27. 32 Psalm 68. 21. 106 97. 10. 88 Proverb 8. 18. 111 13. 13. 134 26. 9. 2 Eccles. 5. 16. 137 Isaiah 48. 18. 111 Jerem. 9. 25 26. 19 Hosea 4. 4. 39 8. 7. 137 Matt. 5. 29 30. 20 13. 45 46. 112 20. 22 9 Luke 1. 72. 105 11. 44. 44 19. 10. 105 John 5. 25. 28 8. 34. 117 13. 10. 78 Acts 17. 31. 50 27. 22. with 31. 108 Romans 3. 23. 38 5. 6. 39 20. 21. 4 8. 13. 30 86 11. 17. 23 1 Cor. 1. 13. 10 9. 21. 107 11. 7. 38 15. 20. 51  49. 24 Galat. 5. 18. 107  24. 86 Ephes. 4. 30. 91 6. 12. 97  14 15 16 17 103 Philip. 1. 20. 70 Coloss. 2. 12. 14 3. 3 5. 27 1 Thess. 5. 10. 57 Hebr. 6. 1. 6 40  18. 47 8. 10. 120 13. 20. 152 James 1. 14 15. 100 4. 8. 44 1 Pet. 1. 14. 88  21. 51 4. 1. 40 2 Pet. 2. 20. 32 1 John 2. 6. 24  16. 79 3. 9. 88 Jude  4. 6  11. 69 ERRATA PAge 3. line 12. for maketh read make p. 6. l. 55. for prevent r. pervert p. 7. l. 25. for you r. yea p. 12. l. 55. for do r. to l. 59. r. that as it is p. 29. l. 9. for as r. and. p. 34. l. 13. for our r. any p. 45. l. 2. for no r. now p. 59. l. 23. r. to own p. 59. l. 44. for consummated r. continued p. 64. l. 22. for strive r. seem p. 65. l. 3. for her r. it s p. 69. l. 31. r. but we give up our selves solemnly and prosessedly to God p. 70. l. 37. for balls r. bells p. 72. l. 21. for there r. therefore p. 77. l. 46. for proposed r. purposed p. 78. l. 42. for levelled r. leavened l. 55. r. after it is habituated p. 80. l. 30. for also r. else p. 86. l. 20. for of r. to p. 103. l. 29. for of r. to p. 106. l. 43. for dispenseth r. dispâ—nsed p. 107. l. 60. for these r. thereby p. 125. l. 32. dele unconverted p. 127. l. 11. r. seek not p. 131. l. 6. for considerately r. considerably p. 132. l. 23. for from r. with p. 135. l. 2. dele that l. 38. for iniquity is r. art p. 141. l. 32. for his r this p. 145. l. 19. for our r. your p. 158. l. 36. for that r. he is implacable c. A Second Volume OF SERMONS PREACHED by the Late REVEREND and LEARNED Thomas Manton D. D. PART II. Containing XLVII SERMONS ON The Eighth Chapter of the Epistle to the ROMANS AND XL. ON The Fifth Chapter of the Second Epistle to the CORINTHIANS WITH ALPHABETICAL TABLES To each Chapter of the PRINCIPAL MATTERS therein Contained LONDON Printed by R. Roberts for Jonathan Robinson at the Golden Lion in St. Paul's Churchyard MDC LXXXIV To the Right Honourable PHILIP and ANN THE Lord and Lady WHARTON THe inserting your Honours names in this Publication so little needs an Apology that it had much more needed one not to have done it Your deeply inward Affection to the Excellent Author your most singular
The same is true of words also they declare the Life and Vigor of our spirits for there is a quick intercourse betwen the Tongue and the Heart 1 John 4.5 They are of the world and speak of the world and the world heareth them mens speeches are as their temper is Prov. 10.20 The tongue of the just is as choice silver but the heart of the wicked is little worth When the heart is stored with knowledg and biassed by spiritual affections they will inrich others with their holy savoury profitable discourse but a drowsie unsanctified heart in man bewrayeth it self by his speeches and communications with others 3. By actions or what we seek after If all our business be to gratifie the flesh Luk. 12.21 or sowing to the flesh Gal. 5.8 it argues a fleshly mind On the other side they that have a spiritual mind make it their business to grow in grace Phil. 3.13 This one thing I do forgetting the things that are behind I press forward towards the mark of the prize of the high calling in Christ Jesus They labour for spiritual and heavenly things John 17.27 Seek the things that are above Col. 3.1 They mind the things of the spirit 2. Comparitively so the mark must be interpreted The simple Consideration is not so convictive as the comparative 1. Partly because all minding the flesh is not sinful but an over-minding the Flesh the body hath its necessities and they must be cared for yea take the flesh for sensitive Appetite to please it with lawful satisfactions is no sin for it is a Faculty put into us by God and in due subordination to Religion may be pleased to please it by things forbidden is certainly a sin and to prefer it before the pleasing of God is a great sin indeed for it is a Character of them who are in a state of damnation that they are lovers of pleasures more than lovers of God 2 Tim. 3.4 Therefore tho we must observe our Thoughts Words and Actions Yet it must be thus interpreted not to condemn every act but that we may know in what proportion the vigor of mind is manifested and carried out to either of these Objects by Thoughts Words or Actions If our thoughts of the world shut out all thoughts of God Psal. 12.4 God is not in all their thoughts If our thinking of spiritual things be too rare unfrequent and unpleasing to us we are after the flesh so for words if we are heartless in our talk of heavenly things and we are in our element when speaking of carnal things and when a serious word is interposed for God we frown upon the motion so for actions compare mens care for the world with their care for their souls if they more earnestly and industriously seek to please the flesh than to save their souls it is a sign the flesh and its interests are predominant in them all things are done superficially and by the by in Religion not as becomes those that work from and for life with any diligence and Fervency There is no proportion between endeavours for the world and their preparations for eternal life all is earnest on one side but either nothing is done or in a very slight manner on the other side their thoughts and love and life and strength are wholly occupied and taken up about the things of the flesh 2. Partly Because we must distinguish between the sin of flesh-pleasing and the state of flesh pleasing for a man is to judg of his spiritual condition not by single acts but his state or the habitual frame of his heart Who is there among Gods own Children who doth not mind the flesh and too much indulge the flesh but they who make it their business to please the flesh are over careful about it Rom. 13.14 Who make provision for the Flesh to fulfil the lusts thereof And so indulge the minding of the flesh as not to mind the things of the spirit so that vain pleasures do exceed their delight in God and kill it yet more and more and bring a slavery upon themselves which they cannot help Tit. 3.3 Serving divers lusts and pleasures and being captivated by the fleshly part they have contracted a strangeness and enmity to God and his ways Rom. 8.7 They that have no relish for the joys of faith and the pleasures of Holiness and do habitually prefer the natural good of the body before the moral spiritual and eternal good both of body and soul these are in a state of carnality II. The Observations 1. This minding of the flesh must be interpreted not with respect to our former estate for alas all of us in times past pleased the flesh and walked according to the course of this world and had in time past our conversation in the lusts of the Flesh fulfilling the will of the Flesh and of the mind Eph. 2.3 It was God that loosed our shackles Tit. 3.3 We our selves were sometimes foolish disobedient deceived serving divers lusts and pleasures c. but after the kindness and love of God appeared towards mankind c. If we yet please the flesh we are not the servants of Christ but if we break off this servitude God will not judg us according to what we have been but what we are 2. To know what we are We must consider what Principle liveth in us and groweth and increaseth and on the other side what decreaseth the interest of the Flesh or the interest of the spirit for these two are contrary and the one destroyeth the other the love of the world and the flesh estrangeth us from God 1 John 2.15 Love not the world nor the things of the world if any man love the world the love of the father is not in him On the other side minding the things of the spirit deadneth our Affections to the world and the baits of the flesh The Conversation in Heaven is opposed to the minding of earthly things Phil. 3.19 20. Whose God is their belly whose glory is in their shame who mind earthly things but our conversation is in Heaven So much of affection as we give to the one we take from the other Col. 3.2 Set your affections on things above and not on things of the earth Now we are to consider if we grow more brutish forgetful of God unapt for spiritual things the flesh gaineth But if the spiritual inclination doth more and more discover it self with life and power in our Thoughts Words and Actions the flesh is in the wane and we shall be reckoned among those that walk not after the flesh but after the spirit we have every day a higher estimation of God and Christ and Grace and Heaven and thereby we grow more dead to other things 3. Some things more immediately tend to the pleasing of the flesh others more remotely Immediately as bodily Pleasures and therefore our inclinations to them are called fleshly lusts as distinguished from worldly lusts Tit. 2.12 or
from the lusts of the eye and pride of life 1 John 2.16 and these are intended when it is said 1 Pet. 2.11 Abstain from Fleshly lusts which war against the soul that is those inclinations which carry us to vain and sordid pleasures Other things more remotely as they lay in provision for that end as the Honours and profits of the world as all Religion is pleasing God so all that is opposite to it is pleasing the flesh Some please it one way some another tho a man be not voluptuous yet he may be guilty of minding the things of the Flesh because the world lieth nearest to his heart and so he is taken off from care of and delight in better things envy emulation wrath strife division make us carnal 2 Cor. 3.3 Namely as we bustle and strive for greatness and esteem in the world tho they are not sordidly given to brutish pleasures and worldly lusts are called foolish and hurtful lusts which drown men in perdition and destruction 1 Tim. 6.9 Therefore fleshly minding must be applied to any thing that inticeth us to neglect things spiritual and heavenly for the world and the flesh suit one is the affection the other the bait 4. Some please the Flesh in a more cleanly others in a more gross manner as some mens sins are open and manifest and stink in the nostrils of God as Whoredom Drunkenness and the like Now tho we fall not into these sins but escape the pollutions of the world yet there is a more secret carnal minding wherewith we may be tainted as when we let loose the heart to such alluring vanities as draw us off from God and Christ and Heaven and the savour and relish that we have for outward things obstructeth and quencheth the heavenly life as much as those baser lusts that are more shameful and hateful in the world some are disingaged from gross sins but yet wholly live to themselves and the pleasures of their fleshly mind whereas the spiritual living is a living unto God and subordinateth all things to our great interest and till we return to God from whom we have strayed there is little difference what way of sin we chuse we are all gone astray but every one his own way Isa. 53.6 5. The prevalency of the carnal or spiritual mind is known by observing what we mind seriously resolutely willingly constantly 1. Seriously and in good earnest some seek after worldly things in good earnest but spiritual and heavenly things in an overly careless and perfunctory manner Now it is easie to know to what sort they are to be reckoned for where the strength of the soul is employed there our mind is The Scripture adviseth us to moderate our affections to earthly things to rejoice here as if we rejoiced not to mourn here as if we mourned not to use all things as not overusing them and many mourn for sin as if they mourned not and rejoiced in God as if they rejoiced not seek after heavenly things superficially and by the by not with their chief strength and care Mat. 6.33 2. Resolutely so as to carry it on whatsoever difficulties and oppositions we meet with Neh. 4.6 The wall was built for the people had a mind to the work It was a great charge for a wasted people to undergo being newly returned from the captivity and there was a great Opposition for they were fain to use Sword and Trowel together they did work with one hand and held the sword with the other hand to fight But it went on for the people had a mind to the work we make our way to Heaven by conflict and contest every step till we are resolved and cleave to the Lord with full purpose of heart whatever it costs us Act. 11.23 He exhorted them that with purpose of heart they would cleave unto the Lord. We make no work in Religion until we so mind these things that we come to such a resolution as Paul had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 21.14 I am prepared I am ready not only to be bound but to die at Jerusalem for the sake of the Lord Jesus Christ. Such a resolvedness there is also in ninding the things of the flesh When they put up many sad wound and check of Conscience overlook their conveniences in the world Credit Interest Sacrifice whatsoever should is dear and precious to them to follow their lusts 3. Willingly How constrained are most mens duties Their thoughts of God their prayers to him their attendance on his word doing all they do as a task rather than going about it as a willing and pleasing imployment as Saul said that he forced himself 1 Sam. 13.12 He pleadeth it as an excuse of his sin as committing it out of necessity but it is a just account of most mens Worship they are held to it by force the Heart liketh it not seeketh to slide away and they are glad when they are inlarged and can divert to other things on the contrary Psal. 104.35 I will be glad in the Lord my meditation of him shall be sweet This for Thoughts For Words John 4.32 My meat and drink is to do the will of him that sent me They are in their element when discoursing and promoting the interest of God For Actions and Endeavours Psal. 40.8 I delight to do thy will O God 1 John 5.3 His commandments are not grievous nothing is more pleasing â—o them than when they are thus employed 4. Constantly This is that which is mainly to be observed the constancy of our operations as to things of the flesh and of the Spirit 1. For Thoughss What Thoughts have you of God and Christ and the world to come You mind the Worlds Days Weeks Months Years it cannot be denied but if you can never find leasure for God Christ and Heaven not in one of an hundred or a thousand yea or twenty thousand Thoughts can you be said to mind the things of the Spirit Did you ever shut the door of your hearts upon vain Objects Cast them out with indignation as you divert and shift from the thoughts of God or regarding your last end and great work we that should retire for the meditation of God banish him out of our minds Job 21.14 We say to the Almighty depart from us We like not these serious reflections and cast them out 2. For Words how much how often and delightfully do you speak of God and the things of the world to come Do you show this respect for God or those useful and necessary things which concern your own salvation and the salvation of others Speech must be guided by Prudence and you must consider not only what you must do but others will bear but as to your selves you are to observe the vigor of your own spirits which way it is most let out To be pent up in carnal company is a grief to a godly heart It is a grief to him to hold his peace from good
Psal. 39.2 3. I was dumb with silence I held my peace even from good and my sorrow was stirred my heart was hot within me while I was musing the fire burned But in holy company they that fear the Lord speak often one to another Mal. 3.16 In the general men will speak as they are affected Psal. 37.30 The mouth of the righteous speaketh wisdom and his tongue talketh of judgment He studieth to glorifie God and edifie others because the law of God is in his heart v. 31. that is the Reason rendred there that is because his mind is upon it 3. For Actions Men are known by their constant exercise what they pursue and seek after whether their life be a sowing to the flesh or a sowing to the spirit Gal. 6.8 III. The Reasons to prove it That we may fix the Reasons we must again in a shorter method consider what minding implieth It implieth our savour and our walk or to divest it from the Metaphor our Affections and Endeavours so the Reasons will be Two suitable to these Two Notions 1. As minding implieth our savour and affections mens gust is according to their constitutions and the bait discovereth the Temper for pleasure is applicatio convenientis convenienti when the Object and the Faculty suit things please us and are minded by us as they are agreeable to our humour Luke 16.25 Son remember that thou in thy life-time hast received thy good things Carnal men have their good things and the children of God their good things Our relish is agreeable to our Nature A Fish hath small pleasure on the dry Land or a Beast at Sea A fleshly creature can arise no higher than a fleshly inclination moveth it therefore mens complacency and displacency sheweth of what Nature they are The Nature is hidden but the Operations and Affections discover it 2. As it implieth our walk and endeavour mens Actions are according to their predominant Principle as the Tree is so is the Fruit Mar. 7.18 every good tree bringeth forth good fruit but a corrupt tree bringeth forth corrupt fruit and as a man is so his Work will be for the course of his life sheweth the constitution of his soul such as the man is so will his Works be Can a man be said to be after the Spirit that only looketh after those things which please the sences and scarce admitteth a serious thought of God or the life to come Or on the other side can he be said to be after the Flesh that maketh it his business to tame the Flesh and his work to please and enjoy God 3 From both Things that suit with the disposition and inclination of our hearts do banish all love of contrary things As the carnal minding is opposite to the spiritual minding and quencheth and weakneth it more and more so the spiritual minding weakeneth the inclinations and retrencheth the interests of the Flesh Gal. 5.16 Walk in the spirit and ye shall not fulfil the lusts of the flesh There is no such care of minding the things of the Flesh as by diversion to nobler Objects and obeying an higher Principle Our Affections cannot lie idle while we are awake to the World we sleep to God and while we are dead to the Spirit we are alive to the Flesh and so on the contrary SERMON VII I Proceed now to the Application of the former Discourse VSE 1. To put us upon serious self-reflection of what sort are we after the Flesh or after the Spirit I pray let us go to a thorough search and tryal and to deal more plainly in it 1. Consider there are Three sorts of Persons in the World 1. Some are wholly carried away by the desires of the Flesh and seek their happiness here but neglect things to come The case is clear that they are after the Flesh and so for the present in a state of Death and Damnation And they had need to look to it betimes for to be carnally minded is death meritoriè effectivè They provoke God to deny them life whom they despise for their lusts sake and dispense with their duty to him to satisfie some foolish and inordinate desire And effectivè they have no sound belief nor desire of the World to come and do you think God will save them against their Wills and thrust and force these things upon them without their consent or besides their purpose and inclination No it will not be Surely there is no difficulty in the case to state their condition who grosly set more by their Lusts than by their obedience to God The things of the Flesh are the chief scope and business of their Lives and they care not whether God be pleased or displeased obeyed or disobeyed honoured or dishonoured a Friend or an Enemy so the Flesh be pleased that is all their desire and aim 2. There is another sort of men who do many things that are good but the Flesh too often gets the upper hand and tho they do many things that appertain to the Spirit yet in other things they shew they are influenced-by the carnal life as is evident 3. Some unquestionably shew they are after the Spirit by their deep sense of Heavenly things their care about them their diligence and watchfulness over the desires and inclinations of the Flesh and holding an hard hand over the passions and affections thereof and their serious endeavours to please God There is no doubt but these are born of God 2. All the difficulty is about the middle sort to understand their condition They must be again distinguished 1. Some are far off from the Kingdom of God 2. Others are actually admitted tho Grace be in some weak degree 1. For the first Those that are not far from the Kingdom of God they are such as have the Grace of the third ground described Luke 8.14 And that which fell among thorns are they who having heard go forth and are choaked with cares and riches and the pleasures of this life and bring no fruit to perfection They have good sentiments of Religion and retain them longer than the stony ground doth but they are over-mastered with the cares of this World and voluptuous living so as that they attain not to the perfection of that holy and heavenly life that should be in Christians They do not lay aside the Profession but have not felt the power of Christianity in mortifying their fleshly and worldly Lusts that they may be more at liberty for God and the duties of their heavenly calling and so cherish a kind of imperfect Christianity which little honoureth God in the World or doth good to their own souls They are neither wholly on nor off from Religion The bane of it is that carnal and temporal things lie too near their hearts so that they cannot fully commence into the divine Life and never took pains to overcome the natural Spirit which lusteth to Sensuality Envy Pride and Worldliness There are some good
Belief of the threatnings of God from whence ariseth a sense of our sinful and miserable condition so far 't is good and useful Partly from an ill cause the Devil who delighteth to vex us with unreasonable terrors 1 Sam. 16.14 The spirit of the Lord departed from Saul and an evil spirit from the Lord vexed him The Devil both tempteth and troubleth as the Huntsman hideth himself till the poor Beast be gotten into the toile then he appeareth with shouts and cryes Partly from the corruption of mans heart which either turneth this work to an utter aversation from God or some perfunctory and unwilling way of serving him some know the right use of the Covenant others not and therefore we must consider not only how 't is wrought by the spirit but how 't is entertained by man through our corruption our conviction of sin and misery by the spirit turneth into Bondage and servitude 2. The spirit of bondage is better than a profane spirit Some cast off all thoughts of God and the World to come and are not so serious and mindful of religion as to be much troubled with any fears about their eternal condition it were happy for them if they were come so far as a spirit of Bondage they that are under it have a conscience of their duty but such as perplexeth them and lasheth and stingeth them with the dread and horror of that God whom they serve Now this is better than the prophane spirit that wholly forgets God Psa. 10.4 God is not in all their thoughts whether he be pleased or displeased honoured or dishonoured this may tend to good the gradus ad rem gradus in re Yea it may in some degree be consistent with sincerity for though to have no love to God is inconsistent with a state of grace or to have less love to God than sin yet to have more fear than love is consistent with some weak degree of grace especially if the case be so that love is less felt in act than fear and therefore though men are conscious to much backwardness yet keep up a seriousness though to their feeling 't is more fear than love which moveth them yet we dare not pronounce them graceless for there may be a love to God and a complacency in his ways though it be oppressed by fear that the spirit of adoption is not so much discovered for the time 3. That 't is an ill frame of spirit to be cherished or rested in For while men are under the sole and predominant influence of it they are never converted to God fear doth begin the work of conversion but love maketh it sincere the spirit by fear doth awaken men to make them see their condition terrifying them by the belief of Gods threatning and the sense of his indignation that they may flee from wrath to come Matth. 3.7 Or cry out What shall I do to be saved Acts 2.37 But yet tho they have a sensible work they have not a saving work Some by these fears are but troubled and restrained a little and so settle again in their sensual course but to their great loss for God may never give them like advantages again Others betake themselves to a kind of religiousness and forsake the practice of those grosser sins which breed their fears and so resting here continue in a state of hypocrisie and self-deceiving religiousness 1. USE is Information and Instruction to teach us how to carry it as to the spirit of Bondage First 't is not to be slighted partly from the matter which breedeth the fear and bondage which is the law of God the supreme rule and reason of our duty by which all debates of conscience are to be decided partly from the Author this sense of sin and misery is stirred up in us and made more active by the Operation of the Spirit of God partly from the faculty wherein 't is seated the conscience of a reasonable creature the most lively and sensible power of mans soul which cannot be pacified but upon solid grounds and reasons partly from the effect the fear of eternal death the greatest misery that can befall us for surely 't is a dreadful thing to fall into the hands of the Living God Heb. 10.31 To smother and stifle checks of conscience doth increase our misery not remove it and produceth hardness of heart and contempt of God therefore when our souls are at this pass that we see we are in bondage to sin and know not how to help it in bondage to wrath and know not how to quench these fears which are awakened in us by the spirit surely we should look after solid satisfaction and peace of soul setled on us upon Gospel Terms Run to the blood of sprinkling Heb. 10.20 2. Yet 't is not a thing to be chosen prayed for or rested in Partly because 't is a judiciary Impression a spark of Hell kindled in the conscience a tender conscience we may and must pray for but not a stormy conscience when we ask legal terrors we know not what we ask a belief of the threatnings belong to our duty as well as a belief of the promises but we must not so reflect upon terrors as to exclude the comfort and hope of the Gospel when under a spirit of Bondage we are in a most servile condition far from all solid comfort courage and boldness but is it not an help to conversion Answer Let God take his own way we are not to look after the deepness of the wound but the soundness of the cure not terrible representations of sin and wrath but such an anxiousness as will make us serious and solicitous partly because the Law-Covenant is an antiquated dispensation the law of nature bindeth not as a Covenant for the promise of life ceased upon the incapacity of the subjects when under a natural impossibility of keeping it the threatning and penalty lieth upon us indeed till we flee to another court and covenant The Jewish Covenant was abolished when Christ repealed the Law of Moses that Covenant dealt with us as servants the Gospel dealeth with us as sons in a more ingenuous way and inviting us to God upon nobler motives and partly from the nature of that fear that doth accompany it it driveth us from God not to God Gen. 3.5 Adam hid himself among the bushes and he gives us this reason because he was afraid and still we all fly from a condemning God but to a pardoning God we are incouraged to come nigh Psal. 103.4 There is forgiveness with thee that thou mayest be feared In the wicked the fear of Gods Wrath once begun it increaseth daily till it come to the desperate fear of the damned and the fault is not in the law or in the spirit but in man who runneth from his own happiness and maketh an ill use of Gods Warnings 2. USE is to put us upon tryal and self-reflection All that attend upon Ordinances receive some spirit
when you have done that which the promise requireth then your Title to Heaven is incomparably more sure than any mans Title to his Possessions and the Inheritance to which he was born and you will find the Saints in fixing and raising their hopes do not only look upon what is promised but their own qualification Psal. 119.166 Lord I have hoped for thy salvation and done thy commandments So Psal. 33.18 The eye of the Lord is upon them that fear him that hope in his mercy So Psal. 147.13 The Lord taketh pleasure in them that fear him that hope in his mercy They so believe in God as they fear to offend him and the hope of salvation goeth hand in hand with a care of keeping the Commandments we must not look to one side of the covenant only the priviledges and benefits but also to the duties and qualifications of those that shall be saved the penitent Believer the mortified Saint the heavenly-minded self-denying Christian. All this is shewed that 't is not enough to expect eternal life but it must be expected in Gods way 5. The expectation is certain and desirous 'T is certain for it goeth upon the promise of the Eternal God 't is desirous because the thing promised is our chief happiness all the Pomp and Glory of the world is but a May-game to it With respect to these Two Properties different effects are ascribed to hope First 'T is patient and earnest patient 1 Thes. 1.3 Remembring without ceasing your work of faith and labour of love and patience of hope And in the Verse next the Text And if we hope for it then do we with patiente wait for it and earnest v. 19. For the earnest expectation of the creature waiteth for the manifestation of the sons of God The Emblem in the resemblance of it is the earnest expectation of the creature and 2 Pet. 3.12 Looking for and hasting unto the coming of the Lord. 'T is patient because 't is sure 't is earnest because 't is good When the soul therefore is possessed with the truth and worth of these things which we hope for it looketh and longeth because they are such glorious blessings but tarrieth Gods leisure because his word is sure tho he doth delay our happiness and how smart and heavy soever his hand be upon us for the present 2. There is another pair rejoicing and groaning rejoicing Rom. 5.2 Rejoicing in the hope of the glory of God and groaning 2 Cor. 5.2 In this we groan earnestly desiring to be cloathed upon with our house which is from heaven We groan because of present burdens and our desire is delayed but we rejoice that our affection may be somewhat answerable to the greatness of the thing hoped for which is the Vision and Fruition of the ever blessed God When we seriously consider what we shall have and do hereafter how can a Christian chuse but rejoice it must needs possess his mind with a delight 'T is questionless a comfortable thing to him to think that he shall see the glory of God and be filled with his love and be exercised in loving lauding and praising him for evermore Where this is soundly believed and earnestly hoped for it will breed such a joy as supports us under all discouragements fears cares and sorrows and on the other side weigheth down all the pleasures and riches of the world In short sweetneth our lives and maketh Religion our chiefest delight 2. Reasons to prove that hope is a necessary Grace I shall prove 1. For the state of a believer in this world We are not so saved by Christ as presently to be introduced into the heavenly inheritance but are kept a while here upon earth to be exercised and tryed now while we want our blessedness and there is such a distance between us and it in the mean time we encounter with many difficulties there is need of hope Since the Believers Portion is not given him in hand he hath it only in hope things invisible and future cannot else be sought after As our understandings are cleared by faith to see things to come otherwise invisible our wills are warmed by love that we may be earnestly carryed out after the supreme good so our resolutions and inclinations must be fortified by hope that we may seek after it and not be diverted either by the comfortable or troublesome things we meet with in the world This is the difference between the children of God in their warfare and in their triumph in their way and in their home they that are at home are rejoicing in what we expect and are in possession of that supreme good which we hope for they are entred into the joy of their Lord and have neither miseries to fear nor blessings to desire beyond what they do enjoy they see what they love and possess what they see but the time of our advancement to these is not yet come and therefore we can only look and long for it the glorified are distinguished from us by fruition and we are distinguished from all others by hope we are distinguished from Pagans who have no hope Eph. 2.12 Having no hope and without God in the world 1 Thes. 4.13 Sorrow not as others which have no hope We are distinguished from Temporaries Heb. 3.16 If we hold fast the confidence and rejoycing of hope firm to the end The Temporary loseth his tast and comfort and so either casteth off the profession of Godliness or neglecteth the power and practice of it the other is diligent serious patient mortified heavenly holy because he keepeth the rejoicing or his hope the end sweetneth his work 2. From the new nature which is not intire without hope This is one of the constitutive graces which are essential to a Christian 1 Cor. 13.13 And now abideth faith hope and charity these three but the greatest of these is charity He opposeth the abiding things the necessary graces to the arbitrary gifts and among these he reckoneth hope 'T is the immediate fruit of the new birth 1 Pet. 1.3 Begotten to a lively hope The new nature presently discovereth its self by a tendency to its end and rest which is the fruition of God in Heaven now the new creature cannot be maimed and imperfect because it is the immediate production of God 3. From the use for which it serveth 1. It is necessary to quicken our duties Hope sets the whole world a work the Husbandman plougheth in hope and the Soldier fighteth in hope and the Merchant tradeth in hope so doth the Chrstian labour and serve God in hope Acts 26.7 Vnto which promise our twelve tribes instantly serving God day and night hope to come Certainly a man that hopeth for any thing will be engaged in the earnest pursuit of it and follow his work close day and night but where they hope for no great matter they are sluggish and indisposed the principle of obedience is love but the life of it is hope
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
'T is the property of love to long to be with Christ which is better for us Phil. 1.23 therefore we should be content to have the prison-door opened that those who have desired and longed to be with Christ may be admitted into his immediate presence and let out into liberty and joy 3. Hope We expect within a little while to have our desires accomplished Jude 21. Looking for the mercy of our Lord Jesus Christ unto eternal life Will a soul that is at Heaven gate lose all that he hath waited for because the entrance is troublesome As those that are going to a Mask or Show when they come where it is exhibited must croud and will venture hard for what they hope to see now God will have graces tryed with difficulties the Crown of Victorry is not set on our heads if we fight not 4. Reason 'T is necessary to have this preparation of heart that we may the better deny other things Life is that which maketh us capable of all the contentments of the flesh and pleasures of the world and maketh them valuable to us now this is a blow at the root we are prepared for mortification when we can deny life its self we can deny all the appendages of life Therefore so much of Christianity being exercised in self-denial our Lord would have us once for all bring our selves to the highest point that we may do other things the more easily The Apostle's bonds and afflictions did not move him because he did not count his life dear to him Acts 20.24 And certainly a man is never dead to the world and the interests of the Animal life till he be dead to life its self and is willing to part with it when God pleaseth 5. This life must be quitted now God will have it quitted in obedience for things of meer necessity have no moral worth in them Now 't is a mighty help to die willingly and comfortably when we can once lay life at Christs feet USE To inform us 1. That Christianity wholly draweth us to another world for life its self is one of the interests that must be hazarded for Christs sake 1 Cor. 15.19 If in this life only we had hope we were of all men most miserable Christ would never profelite us to a Religion that should make us miserable now it would do so if only our happiness were in this life for it requireth us not only to deny the conveniences of life but life its self 2. Those that take Gods Word for the other world must expect to have the strength of their faith and love tryed all along this hath been Gods way God would not confirm Adam in innocency before he had let loose a tryal upon him wherein he failing brought misery upon himself and his posterity after the breach the Father of the faithful is tryed Gen. 22.1 with Heb. 11.17 By faith Abraham whâ—n he was tryed And still God continueth the same course to all believers Jam. 1.12 Blessed is he that endureth temptations for when he is tryed he shall reâ—eive a crown of life In the primitive times their Baptism was a presage of their slaughter 3. Those that expect to be tryed had need to be well prepared by a due knowledg of the cause and foresight of and resolution against all known dangers 1. By a due knowledg of their cause that it may be sure it can be said for Gods sake The cause is sometimes more clear and unquestionable as when it is for a great essential point and there our courage should be more clear for then there can be no doubt in the mind whether the cause be good or not and then all the comforts of Christianity do fall upon the soul directly and with great power and efficacy or else more dark when 't is for a particular truth or duty First it may be for the profession of a particular truth which we are to own in its season for we must be established in the present truth 2 Pet. 1.12 What is the present truth the Godly-wise will soon discern Whoever compiled the Creed yet the observation is in a great measure good that the controversies that have hapned in the Church have succeeded according to the method and order of the Articles therein contained The controversie with the Heathen was about the one only and true God with the Jews and afterwards with the Pseudo Christians about Christ his Person Natures Offices States then about the Holy Ghost his Personality and Operations in converting the elect Then about the Church Now in all such controverted truthâ— we must shew the same zeal the faithful did in former ages But to return tho it be out for a particular truth yet we must shew our fidelity to Christ For tâ—â—n we have an occasion to shew that our hearts be true to God and very sincere wâ—â—n we are willing to suffer any thing from man rather than renounce the smallest truths oâ— Goâ— for tho the matters for which we suffer be not great yet sinceriâ—y is a great point and tho profession thus be sorborn and of exceeding great moment to our peace in some points yet we can do nothing against the truth 2 Cor. 13.8 I am not bounâ— always to profess in lesser things yet if they will bind me against it I am to endure all manner of displeasures rather than yeild to the lusts and wills of men Eating of swines flâ—sh was no great matter but when they would compel them to it in affront to Gods institution Contempt of God is a great matter Heb. 11.25 36 37. I say the more of this because men are apt to translate the scene of their duty to former times or forreign plâ—ces if to turn Infidels and Turks as the Jews if they had lived in the Propheâ—s days Matth. 23.30 If we had been in our fathers days we would not have been partakers with them in the blood of the prophets How doth God try thee in thine own Age Secondly for particular duties as well as particular truths In the general there is less controversie about the Commandments than about the Creed the Agenda of Christianity are more evident by the light of Nature than the Credenda Yet because the Commandments are general and humane light is imperfect about the application as the Heathens were right in generals but became vain Rom. 1.20 21. Yet in particular duties we must not be wanting for that is a sincere heart that will run the greatest hazzards rather than commit the smallest sin or omit the smallest duty when it is a duty and I am called to perform it in omission there is a greater latitude than in commission for affirmativa non ligant ad semper In the general he that suffereth for a Commandment is as acceptable with God as he that suffereth for an Article of Faith tho the cause for which we suffer be civil yet obedience to God is concerned in it as if a man suffer
about our interest Thirdly What reasons there are why we should attend upon this work with all diligence that we may come to a full confidence 1. What are the qualifications of those who shall have this Blessed Estate 'T is the most Important Question which we can put to our Souls Psal. 24. Who shall ascend into the hill of the Lord And who shall stand in his Holy Place Who shall be admitted into the place of his special residence I anwer 1. Sometimes they are described by their faith in Christ As Joh. 11.25 26. He that believeth and liveth in me though he were dead yet shall he live and whosoever liveth and believeth in me shall never dye or not dye for ever as the word may be rendred The true believer that so believeth in Christ that he liveth in him that is who hath accepted of Gods Covenant and is become Christs disciple observing his strict spiritual laws and running all hazards for his sake united to Christ so as to live in him Bodily death shall not extinguish the life which is begun and maintained by faith in Christ Joh. 6.40 This is the will of him that sent me that every one that seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day This is Gods express will The poor sinner needeth not doubt of it if you do see the Son and believe on him that is see him and know him Spiritually see him in the light of the Spirit Heretofore men saw him bodily and had no benefit And now many see him in the Common report and Tradition by the light of humane credulity that have no benefit by him But those that see him in the Promise have a Right and Title that see him so as to see beauty in him that they can trample upon all things as Dung and Dross renounce themselves and all worldly and fleshly lusts and flee to him as their All-sufficient Saviour and can venture their Souls in his hand and give up themselves to keep his Commandments and abide in his Love In short those who so believe in him as to live in him and to him 2dly They are described to be new Creatures or the sanctified Joh. 3.3 5. Except a man be born again he cannot see the Kingdom of God And again v. 5. Cannot enter into the Kingdom of God Heaven is the Inheritance of Saints Col. 1.12 Giving thanks unto the Father which hath made us meet to be partakers of the Inheritance of the Saints in light And Acts 26.18 That they may receive Forgiveness of Sin and Inheritance among them which are Sanctified by Faith that is in me Heb. 10.14 By one offering he hath perfected for ever them that are Sanctified No unclean thing shall enter there If thou hast the Heavenly Birth will he deprive thee of thy Birth-right to which he himself begot thee of incorruptible seed 1 Pet. 1.3 Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead If Holy he will place thee among his Holy ones These are the Terms to which we must unalterably stand If we be not born again it is but self flattery that filleth us with vain conceits like the Mad-man in Athens who Challenged all the ships which came into the harbour to be his own 3dly They are described by their Heavenly mind affections and conversations Mat. 6.19.20 21. They who make it their work to lay up treasure in Heaven have chosen Heaven for their Portion That seek it in the first place Matth. 6.33 That groan long wait for it In the verses next the Text whose conversation is in Heaven Phil. 3.20 Deus nihil facit frustra If he hath given thee an Heavenly mind and affections he will give thee Heaven its self He would not stir up these desires in vain set his servants a longing after that which he never meaneth to give them or bestow upon them when there is a suitableness between the person and the state when our affections are weaned from the world and set upon Heavenly things This House is fitted for us if we are fitted for it Rom. 9.23 That he might make known the riches of his Glory on the Vessels of Mercy which he had afore prepared unto Glory There is a meetness Col. 1.12 Assoon as we are new born and do believe in Christ we have a Right and Title In short If your whole lives be a continual motion and nearer approach towards this state of rest 4thly They are described by their fruitfulness in good works and acts of self denying obedience Matth. 25.34 35. c. 1 Tim. 6.18 19. That they do good that they be rich in goodworks ready to distribâ—te willing to Communicate laying up in store for themselves a good Foundation against the time to come that they may lay hold on eternal life 1 Joh. 3.19 Hereby we know that we are of the Truth and shall assure our Hearts before him Hereby By what If we love not in word and tongue only but in deed and in Truth Heaven is esteemed but a fancy to them that men will venture nothing for the hopes of it What have you done to shew your thankfulness for so great a mercy tendred to you A Religion that costs nothing is worth nothing I am sure it will yield you no comfort and hope good words are not dear and a Cold profession costs little or nothing Do you think Religion lyeth only in Hearing Sermons or a few Cursory Prayers or drowsy Devotions We should mind those things about which we shall be questioned at the day of Judgment have you visited have you cloathed owned the Servants of God when the Laws frown upon them comforted them in their distresses Wherein really have you denyed your selves for the hope of Glory 2dly The several dispositions and perswasions in point of certainty as to their Interest in this state of Blessedness To some 't is but a bare possibility To others there is a probability A third sort have gotten so far as a Conditional certainty Others have an actual certainty or firm perswasion of their Interest 1. To some the hope of Heaven is but a bare possibility As to the careless Christian who is yet intangled in his lusts but God continueth to him the offer of Salvation by Christ. These may be saved if they will accept this offer 'T is impossible in the state wherein they are but their Hearts may be changed by the Lords grace Mark 10.27 With men it is impossible but not with God for with God all things are possible He can make the filthy Heart to become Clean and Holy the sensual Heart to become Spiritual and Heavenly There are many bars in the way but grace can break through and remove them 'T is night with them for the present but we cannot say it
parentage is from Heaven every thing tendeth to the place of its original Men Love their native soil things bred in the water delight to return thither Inanimate things tend to their centre a stone will fall to the ground though broken in pieces by the fall air imprisoned in the bowels and caverns of the Earth causes terrible Convulsions and Earthquakes till it get up to its own place All things seek to return thither from whence they came Grace that came from Heaven carryeth the Heart thither again Jerusalem from above is the Mother of us all Heaven is our native Country but the World is a strange place And therefore though the man be at home yet the Christian is not he is out of his proper place Contempt of the World is usually made the fruit of our regeneration 1 John 5.4 Whosoever is born of God overcometh the World There is something in them that intitleth it self to God and worketh towards him and carryeth the Soul thither where God sheweth most of himself so 2 Pet. 1.4 We are made partakers of the Divine Nature and escape the corruption which is in the World through lust The World will not satisfy the Divine Nature there is a strong inclination in us which disposeth us to look after another World 1 Pet. 1.3 Assoon as made Children we reckon upon a Childs portion another Nature hath another aim and tendency There is a double reason why the new Creature cannot be satisfied here 1. Here is not enough dispensed to answer Gods Love in the Covenant I will be your God noteth the gift of some better thing than this World can afford unto us Heb. 11.16 God is not ashamed to be called their God for he hath prepared for them a City That Title is not justified till he give us Eternal rewards For to be a God to any is to be an Infinite Eternal Benefactor Compare Matth. 22.32 with the forementioned place 2dly Here is not enough to satisfy the desire expectation and inclination of the renewed heart The aim of it is carryed after two things Perfect injoyment of God and perfect conformity to God There is their home where they may be with God and where they may be free from sin Their Love to Christ is such that where he is there they must be Phil. 1.23 Having a desire to depart and to be with Christ Col. 3.1 If ye be risen with Christ seek those things which are above where Christ sitteth at the right hand of God And there is a final perfect estate to which the new Creature is tending when it shall never dishonour God more but be made like him and compleatly subject to him when never troubled with sin more 2. There lyeth their Treasure and their Inheritance 'T is said Eph. 1.3 that Christ had blessed us with spiritual Blessings in heavenly places He hath blessed us with spiritual blessings in earthly places hath he not Here he hath Adopted Justified and Sanctified us in part but the full accomplishment is reserved for the World to come God would not dispense the fulness of our blessedness in the present World that 's an unquiet place we are not out of Gun-shot and harms way nor in an earthly Paradise There Adam injoyed God among the beasts but we shall injoy him in Heaven among the Angels In the World God would shew his bounty to all his Creatures A Common Inn for Sons and Bastards the place of tryal not of recompense the place where God hath set his Foot-stool not his Throne Isa. 66. 'T is Satans walk the Devils Circuit Whence comest thou From compassing the Earth too and fro Job 2.2 A place defiled with sin and beareth the marks of it given to all mankind in Common Psa. 115.16 The Heaven even the Heavens are the Lords but the Earth hath he given to the Children of men The slaughter House and shambles of the Saints for they are slain upon Earth A receptacle for elect and reprobate 3. There are all our kindred There is our home and Country where our Father is and our Lord Jesus Christ and all the Holy ones of God Vbi pater ibi patria We pray to him Our Father which art in Heaven 'T is Heaven that is our Fathers House and the everlasting mansions of the Blessed There is our Redeemer and Elder Brother Col. 3.1 The Heaven of Heavens doth contain him There are the best of the family Matth. 8.12 There is Abraham Isaac and Jacob. 'T is a misery to be strangers to the common-wealth of Israel to be shut out from the society of Gods people but in Heaven there are other manner of Saints there To be shut out from the company of the Blessed is a dreadful excommunication indeed 4. There we abide longest An Inn cannot be called our home Here we abide but for a night but there for ever with the Lord. The World must be surely left if we had a certain term of years fixed yet 't is very short in comparison of Eternity Therefore since we live longest in the other World there is our home Mic. 2.10 Arise depart hence this is not your rest God speaketh it of the Land of Canaan when they had polluted it with sin 't is true of all the world sin hath brought in Death and there must be a riddance This Life is but a passage to Eternity Israel first dwelt in a wandring Camp before they came to dwell in Cities and walled Towns and the Mysteries of their Religion were first seated in a Tabernacle and then in a Temple So here first in a Mortal Frail Condition and then come to the place of our Eternal rest There is an appointed time for us all to remove Job 7.1 There is an appointed time for man upon Earth his days are as the days of an hireling An hireling when he hath done his work then he receiveth his wages and is gone Actors when they have finished their parts they go within the curtain and are seen no more So when we have served our generation and finished our course our place will know us no more and God will furnish the World with a new Scene both of Acts and Actors 5. The necessary graces that belong to a Christian shew that a Christian is not yet in his proper place as Faith Hope and Love 1. Faith hath another World in prospect and view and our great aim is to come at it Sense sheweth us we have no abiding City upon Earth but Faith points at one to come where Christ is and we shall one day be Now this Faith were but a fancy if we should always abide in this Earthly Tabernacle and there were no other Life to be expected when this is at an end The Salvation of our Souls is called the end of our Faith 1 Pet. 1.9 That is the main Blessing we look for from Christ. So 1 Tim. 1.16 We believe on him to Life everlasting So Heb. 10.39 We are not of them who draw
to presume upon the indulgence of that day are such who make a fair profession injoy many outward priviledges As suppose the Jew above the Gentile the Christian above the Jew the Officer or one Imployed in the Church above the common Christian. The priviledge of the Jew was his circumcision the knowledge of the Law and outward obedience thereunto or submission to the rituals of Moses because they were exact in these things they hoped to be accepted with God and to be more favourably dealt with than others The priviledge of the Christian is baptism the knowledge of Christ being of his party and visibly owning his interest in the World they have eaten and drunk in his presence he hath taught in their streets and they have frequented the assembly where he is ordinarily present and more powerfully present Luke 13.26 'T is possible they have put themselves in a stricter garb of religion forborn disgraceful sins been much in external ways of duty given God all the cheap and plausible obedience which the flesh can spare But if all this be without solid godliness or that sound constitution of heart or course of life which the principles of our profession would breed and call for these priviledges will be no advantage to him Well then let the Officer come the Apostle Prophet Pastour or Teacher by what names or titles soever they be distinguished who have born rule in the Church been much in exercising their gifts for his glory have taught others the way of salvation this is their priviledge Mat. 7.22 Lord have we not prophesyed in thy name and in thy name cast out Devils and in thy name done many wondrous works Then will I profess unto them I never knew you depart from me ye workers of iniquity Well now if no mans person shall be accepted if not for his profession if not for his Office if not for his external ministrations surely we ought to be strict and diligent and seriously godly as well as others And if we shall all appear before this Holy Just and Impartial Judge we should all pass the time of our sojourning here in fear 2. T is a strict and a just Judgment Acts. 17.30 31. He commandeth now all men every where to repent Because he hath appointed a day wherein he will judge the world in righteousness Now God winketh at every mans faults and doth not take vengeance on them judgeth the World in patience but then all men must give an account those who have refused the remedy offered to lapsed mankind shall have Judgment without mercy And how terrible will that Judgment be when the least sin rendreth us obnoxious to the severity of his revenging justice But those who have heard the Gospel and accepted the redeemers mercy shall also be judged according to their works in the manner formerly explained there is a remunerative Justice observed to them we must give an account of all our actions thoughts speeches affections and intentions that it may be seen whether they will amount to sincerity or a sound belief of the truths of the Gospel and therefore we should be the more careful to walk uprightly before him Matth. 12.36 37. But I say unto you that for every idle word that men shall speak they shall give an account thereof in the Judgment for by thy words thou shalt be justified and by thy words shalt thou be condemned Words must be accounted for especially false blasphemous words and such as flow out of the evil treasure of the heart and sadly accounted for For in conferring rewards and punishments God taketh notice of words as well as actions they make up a part of the evidence certainly in this just judgment we shall find that 't is a serious business to be a Christian. But those who have owned the redeemer must esteem him in their hearts above all wordly things and value his grace above the allurements of sense and count all things but dung and dross for the excellency of the knowledge of their Lord Phil. 3.7 8 9. And glorify him in their lives 1 Thes. 1.11 12. And pass through the Pikes To him that overcometh Rev. 2.26 And resist the Devil and subdue the flesh and vanquish the World There must be doing and there must be suffering there must be giving and forgiving giving out of our estates and forgiving wrongs and injuries visiting the sick and clothing the naked feeding the hungry there must be believing loving mortifying sin perfecting holiness And this is the tryal of those who come under the Gospel covenant which might be easily proved if the thing were not evident of its self Now judge you whether all this should not beget the fear of reverence or caution at least which fear of God should always reign in the hearts of the faithful 3. Gods final sentence is to be passed upon us upon which our eternal estate dependeth Therefore the great weight and consequence of that day maketh it matter of terrour to us We are to be happy for ever or undone for ever our estate will be then irrevocable Where a man cannot err twice there he cannot use too much solicitude According to our last account so shall the condition of every man be for ever What is a matter of greater moment than to be Judged to everlasting joy or everlasting torment Matters of profit or disprofit credit or discredit temporal life and death are nothing to it If a man lose in one bargain he may recover himself in another credit may bewounded by one action and healed in another though the scar remain the wound may be cured If a man die there is hope of life in another World but if sentenced to eternal death there is no reversing of it Therefore now we knowing the terrour of the Lord sue out our own pardon and perswade others to sue out their pardon in the name of Christ to make all sure for the present 4. The execution in case of failing in our duty is terrible beyond expression Because this is the main circumstance and is at the bottom of all I shall a little dilate upon it not to affright you with needless perplexities but in compassion to your souls God knoweth I shall take the rise thus The object of all fear is some evil approaching now the greater the evil is the nearer it approacheth the more certain and inevitable it is and the more it concerneth our selves the more cause of fear there is all these concur in the business in hand 1. The execution bringeth on the greatest evil The Evil of punishment and the greatest punishment the wrath of God the wrath of the eternal Judge who can and will cast body Soul into eternal fire This was due to all by the first covenant will be the portion of Impenitentsinners by the second Heb. 10.31 It s a fearful thing to fâ—ll into the hands of the living God Mark first obstinate and impenitent-sinners do Immediately fall
abhor their kinds of Conversation and therefore censure and judge them as a sort of crasy brains that do not know what is good for them Men that live in any sinful course are unwilling that any should part company with them in their way wherein they will go that there may be none to make them ashamed which testify that their deeds are evil Job 7.7 Or to condemn by their practice what they allow Heb. 11.7 And the sweetness of Christs service is wholly hid from them and therefore are never more furiously confident then when most deceived and most blind and others appear in a real contradiction to their humours 4. Let us see how justly this crimination may be retorted and that their way is properly madness And in this sense Bedlam is every where the whole World is a dreaming distracted World a meer incurable Bedlam 1. If you will stand to the Judgment of God the case is determined that every carnal man is a fool and out of his wits There is all the reason in the World that he should be counted a fool and one besides himself whom God calleth fool for he is best able to Judge because he is the Fountain of Wisdom Psa. 49.13 The Holy-Ghost hath determined the case this their way is their folly Jobs Hypocrites and Solomons fools and those whom John calleth the World and Paul the carnal they are all the same company only diversified in the notion 2. We will give them as partial a Judge as can be First in the Judgment of their own hearts they are fools and mad-men when they are serious As when a man is convinced by the Spirit of God he cometh to himself as 't is said of the prodigal Luke 15.17 He came to himself The First thing that he is convinced of is the folly and madness of his carnal course Therefore every one of us must become a fool that he may be wise 1 Cor. 3.18 A Child of God when he cometh out of a Temptation Psa. 73.22 I was as a beast before thee Titus 3.3 We were sometimes foolish mad men or men out of their wits in regard of our perverse choice and till we repent we are never our selves then we are in our wits again The prodigal grew in his folly till he came to his Father and he went not to his Father till he came to himself We then come to our selves when we know our folly mourn for it and seriously amend it The First degree of wisdom is to know our folly The Second to turn from it and betake our selves to a wiser course 2dly When he cometh to die Luke 12.20 Thou fool this night thy Soul shall be required of theee Why fool Because every thing was provided for but that which should be most provided for his precious and Immortal Soul He that provideth but for half and that the worser half and that but for a short time is a fool In his greatest extremity his Eyes are opened Jer. 17 11. At his latter end he shall be a fool In the conviction of his own Conscience his heart will rave at him Oh fool oh vain mad-man death bloweth away all vain conceits and fancies when all our vain pursuits and projects will leave us in the dirt 3. plain reason will evidence carnal men to be besides themselves I prove it thus There is in madness two things amentiâ— furor folly and fury That there are both these in a carnal man I shall prove by these Demonstrations for a tast 1. There is in them the folly of a distracted man or one bereft of his senses even in the wisest Worldlings and sensualists 1. Though they acknowledge a God by whom and for whom they were made and from whom they are faln by sin and cannot be happy but in returning to him yet the Worldly man knoweth no misery but in bodily and Worldly things no happiness but in pleasing his senses The beginning progress and end of his course is all from himself in himself and to himself looking only to things near at hand every toy that pleaseth his humour is good to him poureth out his heart upon it and loseth himself for it and will neither admit information of his errour nor reformation of his practice till death destroy him and the God that made him is forgotten days without number Rom. 3.10 There is none that understandeth and seeketh after God 2. They that neglect their main business and leave it undone and run up and down they know not why nor wherefore surely they act like mad and distracted not like wise and rational men Now alas worldly and carnal men spend their time and cares for nothing like Children and Boys that follow a Bubble blown out of a shell of soap till it break and dissolve This is the most serious business of worldly wise men they court a vain World which they seem to count Religion and though they believe Eternal Life and Death yet they make no great matter of it And though all their Life should be spent in fleeing from wrath to come and seeking after Heaven in the first place yet they never seriously enquire whether they shall be in Heaven or in Hell They know they must shortly die and be in one of them either endless joy or misery Yet they have not the wit to avoid Damnation or to prefer Heaven above inconsiderable vanities But like busy Ants run up and down their molehill lay out their time and thoughts upon impertinencies and some of them are blaspheming of God and scoffing at the Religion they do profess others whoring and debauching others flying in the face of them that would curb their folly others running after preferment and so eager in the pursuit of some worldly honour which they know to be slippery but they run after it as if it were their only felicity over-running one another like Boys at Foot-Ball and contending so earnestly as if it were some great desirable prize Others grasping after the World with both hands though within a little while it must fall to they know not who and be spent they know not how Come to any of those and interpose a few sober and serious words about Eternity they will answer as Antigonus when one presented him with a treatise of summum bonum or true Happiness he answered I am not at leisure Or as Felix when his Conscience wambled said to Paul I will send for thee at a more Convenient season Now what are all these but a company of mad-men Their great business lyeth by and trifles take up their time and care and thoughts men are sundry ways out of their wits and only one way in them That is when the true fear of God and the sense of the other World ruleth in their Hearts But every one is so wedded to his lusts that they will not consider and repent or suffer admonition Oh the folly and madness of the World Oftentimes 't is seen that men are
counted mad who are bound in Fetters when madder men are walking at liberty 3. Another instance of their madness is their perverse Choice He is a wise Merchant that selleth all for the Pearl of Price Matth. 13.46 A Child will prefer an Apple or a Nut before a precious â—earl And a Madman will part with things of value for a trifle Is that Man wise that selleth his Birthright for a morsel of meat Heb. 12.15 That damneth his Soul and selleth his Salvation for so small a pleasure as Sin affordeth that to gratify a lump of flesh that was dust in its composition and will be dust again in its dissolution with a little Temporary vain pleasure hazards his immortal Soul with all the interests and concernments thereof and change their part in God and Glory for a little Carnal satisfaction 4. They that are the worst Enemies to themselves certainly they act as mad and distracted Men as you would count those deservedly mad who are ready to cut their own throats and gash and wound themselves and rend and tare themselves and do themselves a mischief Now who is a worse Enemy to himself than a Carnal Person Pr. 8 36. He that sinneth against me wrongeth his own Soul and all they that hate me love death They are self-destroyers and self-murtherers in the worst sense for they destroy their own Souls they make it their business to bar up the Gates of Heaven against themselves and kindle and blow up the unquenchable fire wherewith they shall be tormented for evermore and with a great deal of cost and stir and care do labour for Damnation 't is not their intent but is the necessary result of their actions 't is finis operis but not finis operantis it tends to this Rom. 6.21 The end of these things is death 5. In their confidence and presumption As the Mad man at Athens challenged all the Ships that came into the Harbour for his own so they believe they are running to Heaven when they are posting to Hell like rowers in a Boat they look one way and go contrary He is called a foolish builder who would raise a stately building upon a sandy foundation Mat. 7.24 so to lay on such a structure of Confidence upon such slender grounds as they have to hope for any thing from God is an instance of their madness 6. In boasting of their folly and madness Nature is much distorted man fallen is but the Anagram of man in Innocency shame is translated we are confident where we should be ashamed and are ashamed where we should be confident We should own God and Religion with an holy boldness but we conceal it and sneak pitifully but Glory in our shame Phil. 3.19 As if a man besmeared with dung should cry it up for an Ornament We are conceited of our Carnal practices The way of a fool is right in his own eyes saith Solomon Prov. 12.15 And so we glory in that which should be matter of mourning and confusion of face to us Eccl. 10.3 When he also that is a fool walketh in the way his wisdom faileth him and he saith to every one that he is a fool If it be meant of the wicked fool 't is meant of his glorying in his shame and his boasting of his sins as Ornaments 2. Now for the other property fury it is also the madness that is in Carnal and Worldly Men Eccl 9 3. The heart of the Sons of men is full of evil and madness is in their heart There is a violent heady pertinacious pressing to evil and sin how fierce and furious are men in a way of sin under the passionateness of any lust the slaves of sin are as a man possessed with a legion of Devils in the Gospel who rent and tore his cloaths and all the Cords wherewith they bound him nay they are worse than he for in his fury he broke his Bonds but they double and strengthen theirs When a man is given over to the rage and madness of his own nature how is the Soul overborn by boisterous and filthy lusts They go on furiously and frowardly nothing can put a stop to their raging luâ—â—s but they call off all restraints of Reason and Conscience and Grace The Prophet said Jer. 50. â—8 They are mad upon their Idols Blind with fuâ—y against the ways of God And the Church Psal. 102.9 Mine Enemies reproach me all the day they are mad against me Now this madness of nature is seen in that all respects of danger and loss fear of death Judgment and Hell will not contain them within their duty they run upon God himself and the thick bosses of his Buckler Job 16.21 every sin is a contest with God an holding War with the Almighty 1 Cor. 10.22 And wilful sin an open and a plain contest as if we could make our party good against him and when we remain under the power of a Carnal mind we are in a state of Enmity against God Rom. 8.7 And this is such a piece of madness as if a private man could by the help of his Family his private House prevail against all the forces of the Kingdom This madness sheweth its self too by raging at reproofs the mad world cannot endure those that would stop them in the way to Hell therefore the seriously Godly whose lives are a standing reproof are most haâ—ed by them Prov. 29.27 and Isa. 59.15 He that departeth from evil maketh himself a prey Now you see where madness is to be charged either upon the Servants of God who make it their business to please him or upon the Worldly and the Carnal let them wash themselves from this imputation as well as they can it will stick to them and the only sober people in the world are the strict and religious Use 1. Let us bear it with patience if we be esteemed Mad-men for Gods service and our strictness and fidelity to him Think not strange nor be offended at the matter tho ye be thus censured of the Carnal men of the world they can no more judge of these things than blind men of colours and their dislike is many times a token of Gods approbation No wise man going into Bedlam will be offended to be railed at and spit upon he looketh for no other and so will not be moved at their madness If we be not thus minded the least offences will draw us from our duty Let us not then forbear these practices which are thought vanity and folly by Carnal men if they be for Gods Glory and the good of our own and others Souls nor be disheartned with them we must be contented to be accounted mad for God in that which the world judgeth madness or discretion 2. Let us vindicate Religion from this Imputation Wisdom is justified of her Children Mat. 11.19 Those who have received Wisdom true Wisdom from God and are obedient disciples of it they will defend true Wisdom as often as it is
condemned by the world But how shall Wisdom be justified by us Answ. 1. By disclaiming and renouncing them who Adopt Fooleries into their Religion and betray it to the scorn of all considering men In this class and rank I put the Papists and the Quakers The first by a Pageantry of many ridiculous Ceremonies have so disguised the Christian Religion that it is made Contemptible Therefore is it that where this Religion hath most absolutely commanded Atheism aboundeth for the heart of a rational man can find no satisfaction in these things nothing of the Majesty of God and the power of his Ordinances where they are made so sense-pleasing and accommodated with such worldly Pomp and silly Rudiments which can only prevail upon the weaker sort of Spirits The more knowing and searching wits cannot but secretly scorn those things in their hearts and therefore no other Religion being allowed and countenanced they lie under a dangerous Temptation to Atheism and Unbelief The other sort are the Quakers a sort of People whose Principles are not yet fixed but in the forming being of a vertiginous spirit are a ready prey for Sathan and fit instruments for him to work by to the great disturbance of Religion or to disgrace and shame it and betray it to scorn Now the main of what their Religion hitherto hath been is to teach men to cast away their Bands and their Cuffs and the trimmings of their Garments and to deny Civilities and to teach men to say thou these make Religion ridiculous and prostitute Scripture phrase to scorn and by them the way of truth is evil spoken of 2. By pleading for it Surely Godliness is not madness but the highest Wisdom This Argument will clear it Wisdom lieth in the fixing of a right end and the choice of apt and good means and a dexterous pursuit of these means These things are evident to reason Now in all these respects there is not a wiser man than a godly man and the more godly he is the more he excelleth in Wisdom And therefore folly and madness can no more be ascribed to godliness than heat to the Snow or cold to the fire 1. He fixeth upon an higher end than all the rest of the world doth which is the pleasing glorifying injoying God Alas what 's the heaping up of wealth the getting of a little honour or designing to wallow in ease and pleasure as to these things He is wiser that is wise to Salvation 2 Tim. 3.16 That chooseth God for his portion God hath given him counsel in his Reins All the Wisdom of the world is Earthly Sensual and Devilish Jam. 1.3 Others are Foolish and Madmen Who are wiser They that run after painted Butterflies or spend their time in making Clay-pies like Children or sucking at the dry Breast of the Creature or those who are able to govern Commonwealths or do things for publick good Who are wiser They that can pass by their worldly designs to carry on their Heavenly Or they that are wise for the present and Fools to all Eternity 2. He chuseth apt and sit means He takes not an uncertain course in the world but goeth by the certain rule of Gods Word Deut. 4.6 Keep them and do them for this is your Wisdom Jer. 8.9 They have rejected the Word of the Lord and what Wisdom is in them And the Testimony of the Lord is sure making wise the simple Psal. 19.7 The more a man keepeth to the Word of the Lord the more wise and as far as he abateth he sheweth foâ—ly and madness as others do 3. For diligent pursuit being heedful Eph 5.15 See then that ye walk circumspectly not as Fools but as Wise Avoiding what may be a snare they are true to their end by being serious and diligent Eccl. 10.2 A wise mans heart is at his right hand by self denyal spareth no cost selleth all for the Pearl of great Price Matth. 13. Though to despise the Delights and Honours and Pleasures of the world seemeth the greatest folly and madness to Carnal men Nothing venture nothing have Rom. 8.6 To be Carnally minded is death and to be Spiritually minded is life and peace He loseth something but getteth much better If a man should keep his money by him and neglect a gainful purchase that would yield him an hundred fold this would be accounted folly among worldly wise men what is their course who venture death and eternal Destruction rather than be at the pains to save their Souls 3. Let us wipe off â—his reproach by our Conversations Not by abating our zeal and diligence in the Heavenly life but by a prudent behaviour giving no occasion by any ridiculous actions of ours to blemish the Holy Profession I 'le urge but this one Argument that a Christian is to shew forth the vertues of God or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praises of God 1 Pet. 2.9 as an Image is to represent the Party Now the vertues of God are chiefly three Wisdom Power and Goodness A Christian is to shew forth Gods Power by his reverence and awfulness not daring to do any thing that God hath forbidden His Goodness of benignity by his delight and readiness of obedience as his beneficial goodness so his moral Goodness by our Holiness 1 Pet. 1.16 Be ye holy for I am holy So also his Wisdom we shew he is Wise by whose Counsel we are guided and wait on God for the direction of his Word and the Spirit will help you to do it Jam. 1.5 If any man lack wisdom let him ask it of God who giveth liberally and upbraideth no man Use 3. Is Caution to Carnal men Let them forbear the censures of the Godly and study their own case we charge them with madness and folly not to upbraid them but to convince them not out of Malice as they do but compassion that they may repent and grow wise to Salvation Repentance is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a returning to our wits again What is that 1. When you begin to be serious When the Conversion of the Gentiles to the Christian Faith is Prophesied of 't is said Psalm 22.27 All the ends of the Earth shall remember and turn to the Lord. As long as men are thoughtless and mindless of Heavenly things they know not what they do but are as men sleeping and distracted not making use of the common light of Reason or those Principles which are ingrafted into the hearts of all men What am I Who made me What do all these Creatures proclaim all that I can see and feel but an Eternal Power Have I any Interest in him Alas they went on madly before sleeping in the lap of Carnal Pleasures when the Philistines were upon them or else plunging themselves in a gulph of business and worldly distractions and there they lie in the deep waters till they be ready to sink to the bottom Oh remember and return you are undone for ever if you do not escape out
Heavens 1. The general truth henceforth know we no man after the flesh This knowledge is a knowledge of approbation to know is to admire and esteem as we our selves should not seek our own esteem thereby so not esteem others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some external thing which seemeth glorious in the Judgment of the flesh 1. Doct. A Christian should not religiously value others for external and carnal things Let us state it a little how far we are to know no man after the flesh 1. Negatively and there 1. 'T is not to deny civil respect and honour to the wicked and carnal For that would destroy all government and order in the World Rom. 13.7 Render therefore to all their duties Tribute to whom Tribute is due And Custom to whom Custom Fear to whom Fear And Honour to whom Honour We are to own Parents Magistrates Persons of Rank and Eminency with that respect which is due to their Rank and Quality though they should be carnal For the wickedness of the person doth not discharge us of our duty or make void civil or natural differences and respects due to them 2. Not to deny the gifts bestowed upon them though Common gifts for your eye should not be evil because Gods is good Matth. 20. 3. You may love them the better when religion is accompanyed with these external advantages Eccl. 7.11 Wisdom with an inheritance is good Religious and noble Religous and beautiful Religious and learned Religious and Rich. When grace and outward excellency meet it maketh the person more lovely and amiable 2. Positively 1. We must not guild a potsheard or esteem them to be the Servants of Christ because of their carnal excellencies and value them religiously and prefer them before others who are more useful and who have the Image of God impressed upon them This is to know men after the flesh and to value men upon carnal respects We do not Judge of an Horse by the saddle and trappings but by his strength and swiftness Solomon telleth us Pro. 12.26 That the Righteous is more excellent than his neighbour and explaineth himself Pro. 19.1 Better is the poor that walketh in his Integrity than he that is perverse in his lips and is a fool Grace should make persons more lovely in our eyes than carnal honour and glory 2. The cause of God must not be burdened or abandoned because those of the other side have more outward advantages This was the case between the Apostle and the Desp. And this is clearly to know men after the flesh and such a course will justify the Pharisees plea John 7.47 48. Have any of the Rulers and Pharisees believed in him but this people which knoweth not the Law are cursed The truth is not to be forsaken because there is eminency pomp worldly countenance repute for learning on the other side To this head may be referred the plea between the Protestants and the Papists about Succession suppose it true that there were no gaps in their succession that ours as to a series of persons cannot be justifyed yet the plea is naught for this is to know men after the flesh and to determine of truth by external advantages So if we should contemn the truths of God because of the persons that bring them to us as usually we regard the man more than the matter and not the golden treasure so much as the earthen vessel 't was the prejudice cast upon Christ Was not this the Carpenters Son Matheo Langi Arch-Bishop of Saltsburg told every one that the Reformation of the Mass was needful the liberty of meats convenient to be disburdened of so many commands of man concerning days just but that a poor Monk should reform all was not to be endured meaning Luther 3. We should not prefer these to the despising and wrong of others 1 Cor. 11.22 Every one took his own supper but despised the Church of God That is excluded the poor who were of the Church as well as they 4. To value others for carnal advantages so as it should be a snare or matter of envy to us Prov. 3.31 32. Envy not the oppressor and chuse none of his ways for the froward is an abomination to the Lord but his secret's with the righteous 5. Know no man after the flesh so as to forbear Christian duties to them of admonition or reproof or to accommodate Gods truths to their liking Mark 12.14 Master we know that thou art true and carest for no man for thou regardest not the person of men but teachest the way of God in truth 6. Not to comply with carnal men for our own gain and advantage Judges 16. Having mens persons in admiration because of advantage To sooth people in their errours or sins 2. The Reason is taken from the posture of the words in the context this disposition whatever it be is an effect of the new nature of the love of Christ and a branch of not living to our selves 1. The new nature verse 17. If any man be in Christ he is a new creature A new creature hath a new Judgment of things when a man is changed his Judgment of things is altered 2. Of the Love of Christ Verse 14. He that loveth Christ as Christ will love Christ in any dress of Doctrine plain and comely or learned or eloquent in any Condition of life in the World high or low is not swayed by external advantages 3. A branch of the Spiritual life ver 15. The faithful being born again of the Spirit do live a new and spiritual life Now this is one part of this life not to know any man after the flesh To be dead to things of a carnal interest not moved with what is external and pleasing to the flesh Let the carnal part of the World please themselves with these vain things Pomp of living external rank possession of the power of the Church c. USE is that of the Apostle James 4.1 My Brethren have not the faith of our Lord Jesus Christ the Lord of Glory with respect of persons That is do not esteem things that are religious for those things which have no affinity with or pertinency to religion His reason is couched in the exhortation Christ is the Lord of glory and puts an honour upon all things which do belong to him how despicable soever otherwise in the Worlds eye not external things but religion should be the reason and ground of our affection 2. We come to the conclusion restrained to the instance of Christ Yea though we have known Christ after the flesh yet now henceforth know we him no more 2. Doct. A meer knowing of Christ after the flesh ought to cease among Christians that have given up themselves to live to him as dying and rising again for their sakes I shall prove to you that knowing Christ after the flesh was not that respect that he looked for when he was most capable of receiving love in this kind namely