and obedience as if delivered by Christ himself in person Otherwise he would not have mentioned that respect without detestation Acts 14.14 The Apostles rent their Cloaths when they would have given them Divine Honour Well then attention credit and obedience is due to their Message 2. The value and authority of this office They sustain the person of God and supply the place of Christ upon Earth As though God did beseech you by us and in Christs stead This is added to bespeak credit and respect to their Message 1. Credit Salvation is a weighty thing and we had need be upon sure grounds and not only have mans Word but Gods for it Mans Word breedeth but humane credulity and that 's a cold thing 'T is faith actuateth and enliveneth our notions and opinions in religion and maketh them operative 1 Thes. 2.13 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 The Apostles word as it concerned them was evidenced to be of God Partly by the evidence of the Doctrine its self which had Gods impress and stamp upon it and to minds unprejudiced did commend its self to their Consciences 2 Cor. 4 2 3 4. And partly by the power and presence of God with them Acts 5.31 32. And 1 Cor. 2.4 5. Per modum efficientis causae per modum argumenti enlightening the mind perswading the heart outwardly by miracles inwardly by the operation of the Holy-Ghost The objective Testimony was made up of both The internal sanctifying work and the external confirmation by miracles For 't is said 2 Cor. 3.3 They were the Epistle of Christ prepared by their Ministry written not with Ink but the Spirit of the living God He writeth the Law upon the heart Heb. 8.10 And Jer. 31.33 As it was the Ministration of the Spirit and carryed a sanctifying vertue along with it that their faith might be grounded upon the authority of God opening their heart to receive the Word Acts 16.14 Now the ordinary Ministers the truth of their Doctrine is evidenced by its conformity to the direction of the Prophets and Apostles Isa. 8.20 To the Law and to the Testimony if they speak not according to this word there is no light in them That 's the standard and measure by which all Doctrines must be tryed to prevent the obtrusions of errour Well then though other Doctrine be brought to us by men yet our Faith standeth not in the wisdom of men but in the power of God It must be resolved into a Divine Testimony Though men bring it yet God is the Author what the Embassadour saith the King saith if he be true to his Commission And therefore this word of reconciliation must be received as the Word of God When you come to an Ordinance the awe of God must be upon your hearts Acts 10.33 We are all here beforâ— thee to hear all things commanded thee of God 2. Respect They speak in God's Name and in God's stead as if God were beseeching and Christ calling upon you Luke 10.16 He that despiseth you despiseth me and he that despiseth me despiseth him that sent me 'T is Christ maketh the request for your hearts The Father sent him and he us 'T is a wonder that after so much evidence of the Christian Faith and the World hath had such sufficient Tryal of its Goodness Efficacy and Power any should suspect the voice of God speaking in the Scriptures But 't is a greater wonder that believing the Scriptures to be the Voice of God and the Testimony of God we should so slight it and carry our selves so neglectfully in a business of such Importance as if either we suspected what we profess to believe or the hatred and love of God were such inconsiderable things that we did not much consider the one nor the other If an Oracle from Heaven should warn you of danger bid you seek the Peace of God or you are undone for ever would not you seriously address your selves to this business God doth by us beseech you we in Christs stead pray you to be reconciled 'T is God's Word that we hear and God's Message that is sent to you As Peter prescribeth Ministers to speak as the Oracles of God 1 Pet. 4.11 so you must hear as the Word of God ought to be heard with reverence and attention and serious regard as if God and Christ himself had spoken to you to press you to it This Word which you hear slightly as it is the Testimony of God to you so one day it will be the Testimony of God against you This Word shall judge you John 12.48 It doth not fall to the ground but will be producâ—d as a Witness against your negligence and carelesness 3. The Manner Here is beseeching and praying in and by this Ministry which God hath instituted God cometh down from the Throne of his Soveraingty and speaketh Supplications We must treat with men after the manner of Christ when he was here upon Earth calling Sinners to Repentance with all the affectionate importunity imaginable 1. With Love and Sweetness The manner must suit with the matter We have an Authority to Exhort yet in regard of the rich grace we offer we must beseech and intreat with all gentleness and importunity Paul in a like case doth the like elsewhere Rom. 12.1 I beseech you Brethren by the Mercies of God that ye present your Bodies a Living Sacrifice Church Power and Civil Power differ much They go altogether by way of Injunction and Command We must beseech They compel we must persuade The Power of Christ's Embassadors is a Ministry not a Domination We are to deal with the Will and the Affections of Men which may be moved and inclined but not constrained Again there is a difference between the Law and the Gospel the Law doth not beseech but only command and threaten You shall have no other Gods before me Thou shalt not make to thy self any graven Image c. But we as in Christs stead pray you to be reconciled The Law is peremptory I am the Lord. The Gospel wooeth before it winneth and reasoneth with us The Gospel being a Charter of God's Love we must use a dispensation suitable invite men to God in a loving sweet way And surely if men despise God's still Voice their condemnation will be very just When Nabal slighted David's kind Message he marches against him in fury 1 Sam. 25.13 14. to cut off all that belonged to him It we despise the 〈◊〉 Voice we must expect the Whirlwind I stretched out my hands and no man regarded Prov. 1.24 I will laugh at their calamity How can we expect that God should hear our prayers if we be deaf to his requests and when we in his stead pray you to be reconciled and still you refuse to hear 2. Meekness and Patience Praying and
seemed to believe the coming of Christ and went forth to meet him 1. Therefore I shall shew you what they may do as to Faith I shall shew what the Grace is and how far they may go along with it The Scripture speaketh so much of Faith that we need to know what it is Faith in its peculiar respect works towards Christ and Heaven But take it in its general latitude 't is a firm and cordial assent to all such things that are revealed by God as revealed by him Let us explain this here is the Object things revealed by God as revealed by him then the Act 't is an assent the Adjuncts 't is a firm and cordial assent For the Object in this description I consider it materially and formally all things revealed by God whatsoever All things necessary to Salvation Faith apprehends them distinctly other things implicitely that is knows them in their general principle Few Christians know all the Doctrines contained in the Christian Religion but they believe them in the general But now things necessary to Salvation I must distinctly know them as those that are called Articles of the Creed the Lords Prayer the ten Commandments Faith is an Assent to and built upon a divine testimony without any other reason whether as to things past present or to come things past as the Creation of the World Heb. 11.3 By Faith we understand the Worlds were created by the Word of God If a man should hold the Creation of the World upon some other reason that seemeth cogent unto him and not upon the discovery of it in the Word certainly 't is not Faith whatever it be for Faith assents to whatsoever is revealed by God So for things present that God sitteth in Heaven and Christ at his right hand Stephen saw it by Vision and Extasie but every Believer seeth it by Faith which is the evidence of things not seen as if with bodily eyes So for things to come as Christs coming to Judgment John saw it in the light of Prophesie Rev. 20.12 I saw the dead both small and great stand before God and they see it in the light of Scripture and the Promise so that you see the Objects of Faith are things revealed by God because revealed by him If a man should believe the Christian Religion upon Tradition or the current opinion where he liveth 't is not Faith but humane Credulity now the act of Faith 't is an assent not knowledge but acknowledgment the understanding hath a double act apprehension or dijudication it judgeth of the truth of things apprehended or apprehendeth the tenor of things and then judgeth of the truth of them they are not enlightned in a way of Faith that are only able to talk of Heavenly things but such as are perswaded of the truth of them And then mark the Adjuncts 't is a firm and Cordial assent 1. 'T is a firm assent and that excludeth many things from Faith as light Credulity Prov. 14.15 The simple believeth every word He that believeth every thing without search and serious advertency believeth nothing And it excludeth bare non-contradiction Many are thought to believe the Religion they live under because they do not question it These can no more be said to believe than Children are said to believe the Questions and Answers of the Catechism they have learned by rote True Faith knoweth the certainty of those things wherein they have been instructed Luk. 1.4 And then it excludeth Conjecture to be Faith which is a lighter inclination of the mind to a thing as probable it may be so yet there is a suspition to the contrary Nay it excludeth Opinion which goeth higher than Conjecture but cometh short of Faith Well now thus far many goe there may be an owning of the true Orthodox Religion only out of Custom Chance of Birth Education tradition of Ancestours they may talk much as Parrots repeat mens words by rote only There may be Convictions and Opinions about them they may be perswaded those things are true that are in the Word of God and yet no firm assent 2. But to come nearer yet the next Adjunct 't is a cordial and hearty assent such as engageth the Heart to Christ. We read in Scripture of believing with the Heart Rom. 10.9 and believing with all the Heart Acts 8.37 Truths are propounded to us in the Scripture not only as true but good things of great weight and moment as well as certain Believing is an hearty business now this cordial and hearty Assent excludeth Historical Faith and Temporary Faith First Historical Faith which rests in a naked speculation or a simple and naked assent to such things as are propounded in the Word of God This consisteth in a meer Speculation of the Mind without any change of the bent of the Will and Affections True Faith ever overcomes all contrary inclinations and motions so that Gods Interest may prevail above them Heb. 11.13 Being perswaded of them they embraced them Those who have a meer historical Faith are not excited to holy Living are rendred more knowing not better this is a real Faith in its kind Simon Magus did really believe by the preaching of Philip Acts 8.13 't was not counterfeit for 't is said he wondred And those in John 2.24 that believed in the Name of Christ but Christ would not commit himself to them for he knew all men And no question the Devils do really believe James 2. not only natural Truths but Gospel Truths I know thou art the holy one of God What a Confession is this out of the Devils mouth Therefore 't is a wrong to say that unregenerate men do not believe Because this being the main business in hand I will tell you why 't is called Historical Faith Not from the Object of it as if they only believed the Histories of the Scripture No they believe Promises Threatnings Doctrines Precepts Mysteries But 't is called Historical Faith from the manner wherewith 't is conversant about its Object As we read Histories in which we are no way concerned only for contemplation and Knowledge sake not to make a Party in their Broils or interpose in their quarrels so they rest in idle Speculations which betters not the Practice Well now this speculative assent they may have this Faith doth not only believe those things that are true but doth heartily and truely believe them Secondly There is besides this temporary Faith that is such an assent as is accompanyed with a sleight and insufficient touch upon the Heart called a taste Heb. 6.4 so that they do not only believe the Truths of the Gospel but are tickled with some delight and do in some measure find their Hearts drawn off from wordly lusts and practices but the Impression is not deep enough nor the Joy rooted enough to counterballance all temptations to the contrary They seem to have their hearts loosened from the World and to preferre Christ before the Creature as long
and prepare them for his reception and that was John the Baptist The voice of one crying in the wilderness So still before his second coming he hath some to raise a cry The cry of the Word is often spoken of in Scripture Prov. 1.24 I cryed to them and they would not hear So Isa. 58.1 Cry aloud lift up thy voice like a trumpet And 't is the great means to awaken us out of our security All Gods faithful Servants in all ages have been crying The Lord is at hand Our work is to rouze up the hearts of men that they may be prepared more and more for the joyful receiving of Christ at his coming We should not keep silence nor deal sleepily 'T is a convincing powerful word that is a cry and it is your duty to be awakened by the cry If this word be not entertained he hath his Rod Psal. 2.5 Then shall he speak to them in his wrath and vex them in his sore displeasure So Mic. 6.9 The voice of the Lord cryeth unto the City and the man of wisdome shall see thy name Hear ye the Rod and him that hath appointed it We shall hear the voice of the rough teacher The Word cryeth and if the Word be not heard the Rod cryeth We need all kind of excitations to rouze us out of our careless walking and heartless praying and negligent and sleepy thoughts that we may think more seriously of the coming of the Bridegroom 2. There is a more immediate and general Cry for rouzing and raising up all at once and that is the Trump of the Arch-angel spoken of in many places Joh. 5.28 29. The dead in their graves shall hear his voice and come â—orth some to the resurrection of life and some to the resurrection of damnation The means employed in the Resurrection is the voice of Christ Jesus who shall descend with a shout 1 Thes. 4.16 and with the sound of a Trumpet sounded by Angels Mat. 24.31 He shall send his Angels with a great sound of a Trumpet So 1 Cor. 15.52 The Trumpet shall sound and the dead shall be raised Christ that had a Fore-runner at his first comeing hath also at his second This Trumpet soundeth to summon all to appear before Christs Tribunal to be judged There was an audible Trumpet at the giving of the Law Exod. 19.20 This sound shall be heard all the World over VSE 1. Let us improve this to the particular use of Christs Coming either in a way of Mercy to his People or in a way of Judgment First In a way of Mercy The Lord tarryeth sometimes when men think he should come sooner Joh. 11.6 Jesus loved Lazarus and he abode still two dayes in the same place that he was when he heard that he was sick Let there be no misconstruction 'T is not want of love nor want of power He could raise him up when he was ready to stink He may delay our help till a fit time come wherein his glory may shine forth and the mercy be more conspicuous To come late is many times the best time God keepeth back his best blessings for a while and detaineth them long in his own hands before they come unto us Therefore wait his leisure Expectation is tedious and reckoneth every minute Strong desires are importunate and usually we go by an ill count not by Eternity but time The timing of all things is in Gods hand not left to our foolish fancies but his wise ordering The Dyal sometimes goeth before the Sun so doth our time before Gods time We would make short work for Faith and Patience and so our Graces would not be found to praise and honour In all such cases let us remember 1. The Lord hath chosen the fittest time Eccl. 3.11 't will not come one jot too soon or too late But the fittest time for him to give and us to receive 2. God is very precise in keeping his time Exod. 12.41 42. And it came to pass at the end of the four hundred and thirty years even the self same day it came to pass that all the Host of the Lord went out from the land of Egypt It is a night to be much observed unto the Lord for bringing them out from the land of Egypt This is that night of the Lord to be observed of all the Children of Israel in their Generations 3. God stayeth for us rather than we for him Christ will come before we are ready The great let of mercy was the peoples Hearts were not prepared 4. Every delay will bring some advantage There is somewhat more of our selves and somewhat more of God to be discovered some intervening experience that is worth the having before full and final deliverance cometh Isa. 40. ult Psal. 138.39 Secondly In a way of Judgment Sometimes Christ raiseth the Cry and giveth notice of great Changes It concerneth us to take notice of this voice that we may not be taken unprovided Amos 4.12 Thus will I do unto thee Prepare to meet thy God O Israel When God threateneth we had need make serious preparation how we shall prevent or bear the stroke of an angry God 'T is good counsel Luk. 14.31 32. When a King goeth to war against another King he sitteth down and considereth whether he be able with ten thousand to meet him that comeeth against him with twenty thousand Or else while the other is yet a great way off he sendeth an Ambassadour and desireth terms of peace There needs in such cases serious preparation The work will be the more difficult when the Storm is broken out upon you II. We may improve this as to his coming to us by Death or rather our coming to him The end of time and all things in it are near to every particular person Christ and we are to meet shortly it should be our care to meet him by true and serious Repentance that we may meet him with Joy We are frail Creatures and within a very little while Death will summon us to appear be fore the Lord and when you dye you are speedily to come to your Tryal Now are all things ready 1. Is Christ your Bridegroom was there ever a solemn Covenant struck between you and him as Hosea 3.3 by renouncing all other Husbands and giving up your selves to do his will 2. Are your Lamps burning your Graces kept in exercise and shining forth to the Lords glory Are you in a constant and continual readiness to have immediate Communion with Christ or to set Sail into the World to come It should be a chearful thing to you to depart hence Phil. 1.23 3. Have you Oyl in your Vessels such a deep and powerful work as will keep up this affection Are these things in you and abound in you 2 Pet. 1.8 9 10 11 What hast thou that others have not that shall never see Gods face Can you say as Christ Joh. 17.4 I have glorified thee upon Earth I have finished the work
So that they do not truly and savingly believe such things who are not seriously and constantly diligent in the spiritual life I cannot say that an assent separate from practice is no Faith but 't is no saving Faith 't is such a Faith as the Devils may have who know there is a God and a Christ and a World to come they believe it and fear it So may carnal men believe it so far as to stir up bondage and legal fears in their Hearts but while they improve it not and prepare not for their everlasting Estate their Faith is ineffectual to Salvation True Faith is tryed rather by Living than by Talking 1 John 2.4 He that saith I know him and keepeth not his Commandments is a Lyar and the truth is not in him There is a difference between an Untruth and a Lye now where the Actions do not correspond to the Profession that Profession is not only an Untruth but a Lye There is a denying in word as well as works Titus 1.16 Many Profess and believe as Christians but live as Atheists T is not notions but affections living rather than talking that will demonstrate true Faith Now the paucity of serious walkers sheweth the paucity of true Believers 2. In this Improvement there is an Appeal to Conscience for here is a question put to our own Hearts let Reason and Conscience speak After the serious consideration of the glory and terrour of Christs second coming what holiness and preparation is necessary on our part Surely the holiest upon Earth if they would put this question to their own hearts they would not be satisfied with that holiness which they had but would seek after more their desires would be strengthned their endeavours quickened their diligence doubled 'T is for want of self-communing that we are so dull and sluggish If men did oftner ask of themselves Reason would tell them that no slight thing will serve the turn But Truths are not improved First For want of a sound Belief Secondly For want of a serious Consideration Therefore in Scripture when any notable Truth is propounded and improved there are these Appeals to Conscience Heb. 2.3 How shall we escape if we neglect so great salvation and Rom. 8.31 What shall we say to these things 3. In this Appeal the qualification of our persons is first regarded and looked after For pray mark the question 't is not How holy ought our Conversations to be but What manner of persons The state of the person must be first regarded and then the course of our actions and conversations There are some persons at whose hands God will not accept a gift God had respect first to Abel and then to his Offering The state of the person is to be judged of according to the two great priviledges of Christianity Justification and Sanctification 1. That we be justified and reconciled to God through Christ that we daily renew friendship by the exercise of a godly sorrow for sin and a lively faith in Christ. 1 John 5.1 Whosoever believeth that Jesus is the Christ is born of God And 1 John 2.1 Little Children these things I write unto you that ye sin not And if any man sin we have an Advocate with the Father Jesus Christ the Righteous Others are not accepted with God 2. That we be sanctified or renewed by the Spirit Tit. 3.5 and so fitted and framed by this general Holiness for the particular duties we are called to A Bowl must be made round before it can run round The Instrument must be framed and strung and put in tune before it can make any melody the Tree must first be made good before we can expect any good fruit from it Mat. 12.33 Actions are holy by their rule a person is holy by his principle Therefore till there be a principle of Grace wrought in our hearts we are not such manner of persons as God will accept Nor are we fitted to perform him any service or to meet him at his coming 4. When our Persons are in frame we must look to the course of our Actions or walking For the tree is known by its fruit and a man by the course of his actions We do but imagine we have holiness within unless we manifest it in our outward conversation and will strive to shew our selves mindful and respectful of Gods commands at every turn Psal. 119.1 Blessed are the undefiled in the way who walk in the law of the Lord not only undefiled in the rule but undefiled in the way A sincere constant uniform obedience to Gods Law or a careful endeavour to approve our selves to God in all our wayes is the mark of true blessedness A man is judged by the tenour of his life not by one action 5. This holiness must be in all the parts of our Conversation In all holy conversation In our outward carriage and secret practice common affairs and religious duties In the duties of Gods immediate Worship and the duties of Relations towards Superiors Inferiors and Equals 1 Pet. 1.5 in every creek and turning of our lives there is no part of a Christian conversation but should savour of Holiness and Godliness His common and civil actions in adversity prosperity at home and abroad So Tit. 2.12 13. The grace of God which bringeth Salvation hath appeared to all men teaching us that denying all ungodliness we should live soberly righteously and godly in this present world Soberly as to our selves Righteously as to our Neighbour Godly as to God To rest in a partial practice of holiness will not become the expectation of Christs coming who will examine us upon every point of duty 6. Godliness is added to Holiness to increase the sense and signification There is some formal difference between these two Holiness signifieth the purity of our actions and Godliness the respect they have to God that He be eyed and aimed at in all that we do That all things should be done in and to the Lord or for his glory This should be the supream end of all our wayes and actions If we consider Grace as it provideth for the rectitude of our actions positively it is called Holiness If relatively with respect to our dedication to God 't is called Godliness Well then we should be such manner of persons not only in all holy conversation but Godliness We should stir up our selves to do more for God in the World and love him and fear him and honour him in all that we do 7. In both we should endeavour the highest pitch that possibly we can attain unto For 't is in the Original all holy conversations and godlinesses which doth not only imply the extention as we render it in all holy conversation and godliness but the intention and degree as well as all the parts and points of Godliness Those that have made most progress in Godliness should still aspire after higher degrees the more will our comfort be now and the more our glory
when Christ cometh We cannot be over 't is easie to be short The most serious and the most painful do exceedingly lament their negligence when they come to die but none ever begrudged their pains or bewailed their diligence There should be Holinesses and Godlinesses Therefore we should not only keep what we have but seek to get more This is the Apostles use of the Resurrection of the dead and so by consequence of Christs second coming 1 Cor. 15.18 19. So Phil. 3.11 Secondly The next place is ver 14. Wherefore Beloved seeing ye look for such things be diligent that you may be found of him in peace without spot and blameless In which words observe First The Exhortation is generally propounded Be diligent Secondly Particularly In what this diligence is to be exercised and laid out 1. With respect to the Means That ye may be without spot and blameless 2. With respect to the End That ye may be found of him in peace In the Original the posture of the words is thus That ye being without spot and blameless may be found of him in peace All these circumstances deserve to be considered by us First The General Exhortation Be diligent Rouze up your selves set speedily and earnestly about it We are apt to delay therefore make haste we are too slight and sluggish therefore be earnest and zealous and hard at work Every slight endeavour will not serve the turn The Wife that looketh for her Husbands coming home will put all things in readiness the Servant that expects his Masters coming will ply his work Therefore let us not be remiss and negligent but make serious preparation A loytering Profession will fail us in our greatest need and when the Bridegroom cometh our Lamps will be gone out The Devils Bondslaves spare no cost to serve their lusts their faulty self-denial may put Christians to shame Isa. 5.17 They draw on iniquity with Cart-ropes The men of the World use all possible Diligence to obtain the good things of this life Psal. 127.2 Rise early and go to bed late and shall we put our hand in our bosome and think all will do well though we mind our business only by the By No. If your scope be to meet Christ with joy Religion must be your work and main employment Secondly Particularly wherein you are to shew your diligence For we flatter our selves with general notions 1. With respect to the Means That ye be without spot and blameless The one word relateth to the Heart That we may be without spot And the other to our Conversation blameless 1. The first thing wherein diligence is to be improved is the washing away of our sinful spots or the washing away of sin in the guilt and filth of it or in a way of Justification and Sanctification 1 Cor. 6.11 suing out our Pardon in the name of Christ and by his Spirit using all holy means for the cleansing of our polluted natures This is a work to be done not once but often For we are all washed but in part Prov. 20.7 Who can say his heart is clean And when we have once washed we are inclined to defile our selves again Joh. 11.13 He that is washed needeth not save to wash his feet Every day we contract defilement by living in the World Our final consummation is in Christs day when we shall be presented to God not having spot or wrinkle or any such thing Eph. 5.27 For the present still we are cleansing and making use of the Blood and Spirit of Christ for that end and purpose 2. Blameless That relateth to our Carriage and Conversation as 't is said Luk. 1.6 that Zachary and Elizabeth walked in all the Commandments of God blameless So should we take care that we incurr no just blame for all those things which Christ hath left in trust with us as to the improvement of our Talents keeping his Laws observing his Ordinances or carriage to his Servants and all men 2. As to the End That we may be found of him in peace The word found is often used with respect to Christs second coming 2 Cor. 5.3 If so be we shall not be found naked Phil. 3.9 That I may be found in him 'T is used because the last day is a day of exact search and tryal and because that day cometh upon the greatest part of the World by way of surprizal we do not look for it nor prepare for it but it cometh unthought of unexpected by the most But the word found noteth either a state of Reconciliation with God Rom. 5.1 or it noteth Comfort and Joy 1 John 4.17 The wicked are then at their wits end Rev. 19.18 call for the Rocks and Mountains to fall upon them But when you have made diligent preparation You may have boldness in that day and lift up your Heads because your Redemption draweth near A Peace that will hold out when Christ cometh is a Peace indeed otherwise what a terrour will unpardoned guilt and an unrenewed nature a fruitless life and a blemished Conversation breed in us Thus you see how the Scripture presses this Secondly What Reasons there are in the thing it self to awaken us to this serious Preparation 1. Because of the person coming our Redeemer the Bridegroom the Lord himself who is so great and holy If we mean to do him honour we must prepare to meet him in the best manner we can as the Bride would provide her Ornaments against the Nuptial day Oh what cleansing of Soul what fruitfulness and exercise of Grace should there be that we may not put our Redeemer to shame when he cometh to be glorified in his Saints and to shew forth the fruits of his Death in us I say this preparation should be not only for our own honour that the Bridegroom may not refuse us his Company and Approbation 1 Pet. 1.7 but for the honour of Christ that he may be glorified in the faithfulness and obedience of his Servants when it shall be produced to the view of all the World as the fruits of his Purchase and Spirit Eph. 5.27 That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish 'T is begun here and consummated there Col. 1.22 and Jude 25. 2. Because of the manner of his coming In power and great Glory Every coming of Christ should be entertained with great reverence When our first Parents heard but the Voice of God walking in the Garden in the cool of the day they hid themselves from his presence among the Trees of the Garden When he came to give the Law Heb. 12. it was terrible and made them quake and tremble much more now he cometh to Judge according to the Law when Articles of Faith are to be made objects of Sense and God is no longer in a way of tryal with the World Christ in the dayes of his Flesh when he came not to
the most secret discovery of wrath and discontent and suiteth his Temptations to all the postures of spirit we are in Secondly There is besides this Hostis domesticus the bosom Enemy the Flesh or the inbred Corruption of our Nature that is ready to betray us to the basest Temptations and to open the Gates to the Enemy without Man needeth no Devil to tempt him we have enough in our own bosoms to prompt and urge us to sin Jam. 1.5 The Spirit in us lusteth to envy Gen. 6.5 The thoughts and imaginations of our hearts are evil continually 'T is easie to set Tinder Gunpowder or Flax on fire and therefore they had need to be kept asunder We cannot be too careful the best of us have a good self and a bad self the one must watch over the other or all will come to ruine and Grace will be ready to die Rev. 2.2 Be watchful and strengthen the things that remain that are ready to die From whence cometh the vanity of our Minds our proneness to break the bounds of due liberty in all our Comforts our readiness to erre in Speech our frequent Miscarriages in Conversation our frequent unfitness for holy Duties our unfruitfulness in our Conversing with others our unsettledness in our Consciences our immoderate cares and fears whence I say cometh all this but from our want of Watching against this inward Enemy our Flesh Especially when temptations are near importunate and constant We proceed every step to Heaven by Conflict and Contest because Sin is alwayes at hand ready to assault us and taint us So that a serious Christian cannot but take himself to be still in danger Thirdly The World We walk in the midst of Snares and Temptations saith Austin and Bernard saith That our Life is a continual Temptation We are in the midst of tempting Objects that are comfortable to our Senses necessary to our Uses and present to our Embraces that we can hardly distinguish between what Necessity craveth and Lust desireth and so we are strangely gained upon 1 Joh. 2.16 For all that is in the VVorld is the lust of the Flesh the lust of the Eye and pride of Life He doth not say Whatsoever is in our corrupt Hearts but he describeth the Objects by the Lusts because they are readily excited by them All that is in the World there are Baits for every Temper Honour for the ambitious Wealth for the covetous Pleasure for the sensual Now every distemper loveth the Diet that feedeth it Lust in the Soul or unmortified corruption maketh our abode in the World dangerous 2 Pet. 1.4 That having escaped the corruption that is in the world through lust Here one plungeth himself over head and ears in the World another is intemperate in the delights of the Flesh and the Entertainments of Sense another is aspiring after Honour great Places and Pomp of living or Esteem in the World or at least we give our selves too great a liberty and freedom in these things Therefore you see what need there is of watching when alluring Objects lay such close siege to the Appetite and Senses 2. There is a VVatching unto Good or for the Performance of our Duties that we go about them in an holy serious conscionable Manner observing the best Opportunities and taking heed there be no secret Leaven of Hypocrisie in them Of all holy Duties the Scripture applieth it to Prayer which of all other holy Services is the commonest and the chiefest and Watching therein is a great help though by Analogy it holdeth good in other duties as we shall see in a few places Col. 4.2 Continue in Prayer and watch in the same with thanksgiving So 1 Pet. 4.7 Be sober and watch unto Prayer So Eph. 6.18 watching therein with all perseverance Sathan is a great Enemy to this duty and our Hearts are averse and hardly brought and kept to it Unless it be well performed our Communion with God is interrupted and at a stand Out of all these places we may well collect That there is First A watching unto Prayer or before Prayer Secondly A watching in Prayer or in the Duty Thirdly A watching after Prayer or when the Duty is over 1. The VVatching unto Prayer or before the Duty is mainly to keep up a Praying frame that we may be ready upon all occasions to call upon God The praying frame lyeth partly in Brokenness of heart or a due sense of our Necessities and partly in an earnest Bent of heart towards God and holy and heavenly things and partly in an holy Liberty and Child-like confidence If either of these be lost how slack and backward shall we be in Gods Worship or slight in the performance of it whether in Closet or Family or publick Assemblies and slubber it over in any fashion But when this frame of spirit is kept up the Soul is mightily actuated and enlarged in the Duty As when there is brokenness of heart or a due sense of our Necessities which is the occasion of Prayer or an earnest desire of Grace which is the Soul of Prayer or our Liberty and Confidence is not broken which is the great Encouragement of Prayer then we are like light and airy Bodies whose natural motion is upwards so are we carried out towards God and Prayer is our Element in which we live and breathe Indeed the whole spiritual Life is but a watching unto Prayer that we may have alwayes a readiness for Communion with God 1 Pet. 3.7 2. There is a VVatching in Prayer that the Duty be performed with that seriousness attention and affection that the Nature of it doth require This Watching is necessary because of the slipperiness of our Hearts which easily go off from the work in hand We often mingle Sulphur with our Incense interline our Prayers with carnal distractions suffer our Hearts to be stollen away from under Christs own arm therefore we had need to watch Eccl. 5.1 2 3. There is a Watching after Prayer Partly that we may observe Gods dealing with us whether our Souls have been streightened or whether he hath given liberty hidden his face or shewed himself gracious Here we may gather some matter of Comfort to our selves and Thanksgiving to God Col. 6.2 We must not throw away our Prayers as Children shoot away their Arrows and never look after them Hab. 2.1 I will pray and look up to spy the Blessing a coming We should have many an Argument against Atheism great helps to Faith and encouragements to love God and many a sure ground of comfort in our selves if we did look after the answer of our Prayers And partly that we lose not that affection which we have professed and expressed before God We seemed to express a great desire of glorifying his Name and doing his Will and being sanctified pardoned and strengthened against Temptations Now 't is but the personating and acting a part before God if we be not such in some measure as we professed our selves
the same Office some an Eye some a Hand some a Head some a Foot Magistracy Ministry are distinct offices in the Church which ought not to be confounded or invaded Eph. 4.11 12. And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers For the perfecting of the Saints for the work of the Ministry for the edifying the Body of Christ And Isa. 54.11 I will lay thy Foundations with Saphires and thy Windows of Agates and thy Gates of Carbuncles and all thy Borders of pleasant Stones Here are variety of Employments Foundations Windows Gates Borders to hold forth the variety of the gifts and graces of the Members of the Church 2. There is a Diversity in the Kind of gifts in the general some are common some saving Heb. 6.5.9 Carnal men have great Abilities for the good of others the stamp may be Iron and Brass though the Impress be on Gold and Silver some bodily some spiritual some are called to glorify God with their Honour and Estates so Luk. 9.11 Others with the gifts of the mind The gifts of the Mind are common or saving Among the common gifts One hath the word of Wisdom another the word of Knowledge 1 Cor. 12.8 9 10. Some are able to lay down the Truth soundly others able to apply it forceably Some have the gift of Prayer and Utterance others are able to inform the Judgment or convince Gainsayers some to clear up Doctrines others to stir Affections As the three Ministers of Geneva Vireto nemo docuit dulcius Farello nemo tonuit fortius nemo doctius locutus est Calvino Among hearers some have more wisdom some more knowledge some more affection amongst the Pen-men of Scripture there is a great variety John is sublime and Seraphical Paul spiritual and argumentative Peter in an easie fluent and mild way Isaiah more Court like and lofty Jeremiah more Priest-like and grave Among the saving gifts there is a diversity of Graces though all have all in some measure The new Creature is not maimed yet some are more eminent some for one Grace some for another Abraham for Faith Job for Patience Moses for Meekness Timothy for Temperance Every Grace working according to the Diversity of tempers some are modest and mild others bold and Zealous some are Mourning for Sin others raised in the Admiration of the Grace of God in Christ others exemplary for Strictness and weanedness from the delights of the Animal Life 3. There is a Diversity as to the Measure and Degrees Every Bark that saileth to Heaven doth not draw a like depth There is the Measure of the gift of Christ Eph. 4.7 and the Measure of every part verse 16. to some it may be said Great is thy Faith to others Oh ye of little Faith Some are Fathers some Young men some Babes in Christ 1 John 2.13 14. and in Heaven there are degrees of Glory suitable 4. That this Diversity cometh from the same free Love of God and therefore not to be used contrary to the mind of the giver This is the free gift of God flowing from his undeserved Grace there being nothing foreseen in any that can merit the least good at Gods hand 1 Cor. 4.7 Who made thee to differ Rom. 12.35 For of him and through him and to him are all things The Sun oweth nothing to the Stars nor the Fountain to the Streams 5. Our Account must be answerable to our Receipts there is a proportion of return expected Hezekiah rendered not according to what he received They that have received much shall account for much and they that have received little shall account for little he that received five Talents must look to reckon for five As he comforted his Friend that had but one Eye that he should account but for the Sins of one Eye Now for the Reasons of this Diversity 1. To shew the Liberty of his Councels Christ may do with his own as he pleaseth he will be known to be the Sovereign Lord in the distribution of his Gifts and giving out his Grace to his Creatures as he shall see good Matth. 11.26 Even so Father for so it seemeth good in thy Sight 1 Cor. 12.11 For all these worketh that one and the self-same Spirit distributing to every man severally as he will Not as you will but as he will The Spirit is compared to wind not only for its force but its liberty John 3.8 when and how he pleaseth to some he giveth Riches to some Gifts common Knowledge and Utterance some have this Gift some that some in a lower Measure some in a higher some have a peculiar Excellency in Gifts and Graces others only the common Sincerity 2. That all may know that all Fulness is only in Himself Col. 1.19 The greatest degree of Gifts and Graces that God bestoweth upon any is far below that fulness that is in Christ they have a measure but Christ without measure John 3.34 He giveth to none so much but there is always something wanting and they that have received most are capable of receiving more 3. God will have this Difference for the Beauty and Order of the whole Variety is more grateful Hills and Valleys make the World Beautiful so do distinct Orders Ranks and Degrees of men all Eye or all Belly is monstrous difference with Proportion maketh Beauty therefore one excelleth another and several gifts and ranks there are for the service of the whole 4. That every one in the Sight of his own Wants may be kept Humble When we are singular for any Excellency we are apt to grow proud and unsociable the Eye is apt to say to the Hand or Foot I have no need of thee 1 Cor. 12.21 Every man hath something to commend him to the respects of others therefore God hath so scattered his gifts that every one should need another that we may have the use of that Gift which we have not the possession of 1. To maintain Love and mutual respect and that there might be no Schism in the Body The Apostle saith Eph. 4.16 The whole Body compacted and joined together by that which every part supplyeth 2. Diversity of Gifts was most intended not to dissolve the bonds of Vnion but to Strengthen them rather and therefore the Apostle when he had reckoned up the bonds of Union he presently addeth But unto every one of us is given Grace according to the measure of the gift of Christ Eph. 4.7 First he speaketh of what is one in all and then of those things which are not one in all but divers in every one Every one hath his distinct Excellency to endear him to the respects of others Diversity of Gifts are an ordinary occasion of Division and Strife Contempt Envy Pride Discouragement ariseth from hence but in its self one of the strongest bonds of Union Whilst all in their way contribute to the good of the whole and make use of that Excellency in another which themselves
Account that nothing is lost Rev. 20.12 The Books were produced the Book of Conscience and the Book of Gods Remembrance one of these is in the Sinners keeping and yet it cannot be blotted out nor defaced but at the day of Judgment Conscience shall be extended to the Recognition of all our Wayes Now these Books of Account that are kept between God and the Creature are somewhat like the Books of Merchants of Debtor and Creditor what returned and what received Gods Mercies to us are Booked so are our Returns That Gods Mercies are put upon the Book and Register appeareth by the Expostulations used in Scripture when God proceedeth to any particular Judgment As for instance Opportunities of Grace and instructions of the Word the Word Preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 24.14 And the Gospel of the Kingdom shall be preached in all the World for a Witness unto all Nations and then shall the End come God keepeth exact Account Behold these three years came I seeking Fruit Luke 13.7 This second Epistle write I unto you 2 Pet. 3.1 He taketh notice of a former God remembreth the Prophets words when the Prophets are dead and gone Every pressing Sermon every Notable Help This second Miracle did Jesus 〈◊〉 Cana of Galilee Joh. 4.54 Christs special Works and Manifestations of himself ought to be marked and kept in memory God doth so for Deliverances from Danger Isa. 11.11 The Lord shall arise the second time for the Deliverance of his People He taketh notice that he has been once at it and would be again So what Talents and Gifts we have had whether five two or one Secondly On the other side all the good that we do therefore the Apostle speaketh of Fruit abounding to his Account Phil. 4.17 The Lord taketh notice of our Faithfulness in evil times Mal. 3.15 16. And now we call the Proud happy yea they that work Wickedness are set up yea they that tempt God are even dilivered Then they that feared the Lord spake often one to another and a Book of Remembrance was written before him for them that feared the Lord and thought upon his Name 1 Kings 19.18 Acts 17. ult Kindness to his Servants Mat. 10.42 And whosoever shall give to drink unto one of these little ones a Cup of cold Water only in the Name of a Disciple he shall not lose his Reward Eccles. 11.1 Cast thy bread upon the Waters and thou shalt find it after many days 't is not lost On the other side Injuries done to his People he hath a bottle for their Tears and a Book for their Sorrows Psal. 56.8 All the Snares contrived Deut. 32.34 Is not this laid up in store with me and sealed up among my Treasures Job 13.27 Thou lookest narrowly to all my Paths thou settest a Print upon the Heels of my Feet Every Action leaveth a Track every Word Mat. 12.36 every Thought 1 Cor. 4.5 VSE Is our Account ready against that great day of Audit Most neglect it put off the thoughts of it Take occasion hence to reckon with your selves aforehand and see what an Account you can give to Conscience we should prepare more for this Solemn day of Reckoning and therefore should take notice of what we do and what we receive we had need keep a Register of every days Work and every days Mercies There are three Questions in Scripture often put them to your Hearts Deut. 32.6 Do ye thus requite the Lord O foolish People and unwise is not he thy Father that hath bought thee hath he not made thee and established thee Heb. 2.3 How shall we escape if we neglect so great Salvation Isa. 5.4 What could I have done more for my Vineyard that I have not done in it Wherefore when I looked for Grapes behold it brought forth wild Grapes The Profit of daily arraigning Conscience is great 1. It keepeth us sensible of our Duty maketh us often have recourse to Grace when we continually observe our Sins Duties Afflictions Mercies Comforts Opportunities of receiving Grace and do but intermingle this thought that one day for all these I must give an Account 2. It presseth us to be more earnest for pardoning Mercy and every day to make even This is the great Folly of men that they put off Sin when God doth not put it away There is an Expression often used in Scripture Their Iniquities shall find them out this Notion of Accounts will help us to understand it 'T was committed many years ago never heard of it since but at length they shall hear of it God reckoneth with them If men escape and prosper a Month or a Year or two they think all is forgotten but at length it findeth them out Sins are called Debts and all Debts lie upon Account against us till they be cancelled Augustus bought his Quilt of one who slept securely when he Owed an hundred Thousand Sesterces We may wonder at the Security of Sinners who sleep when their Damnation sleepeth not They run upon the score and never think of a Reckoning Solomon adviseth a man in debt not to sleep till he be delivered like a Roe from the Hunter Prov. 6.4 5. 'T is good Advice to us to get our spiritual debts discharged Psal. 51.1 Blot out my Transgressions Christ hath taught us to pray for daily Pardon as well as daily Bread The thought of these Records that are kept and the Account we must make should quicken us to it Oh what a Clamour will our Sins make when God sets them all in Order before us Psal. 50.21 Thousands of vain Thoughts light Words and Sinful Actions much mispense of time Abuse of Mercies we know not how soon God will put the Bond in Suit other Debts have a day of Payment fixed but this God hath reserved in his own Breast when he will call us to an Account 3. It Presseth us to live always as those that are to give an Account Paul quickned himself to diligence upon this Consideration 2 Cor. 5.9 10. If we were never to be called to an Account we should do God all the Service that possibly we can we are so much Obliged to him but he hath set a day wherein he will reckon with us Oh what Watchfulness what Diligence and Faithfulness should this produce in us Jam. 2.12 So speak and so do as those that shall be judged by the Law of Liberty We read in the Story of Albigenses when the President of St. Juliers coming to Angrogne would have forced a man to Re-baptize his Child in the Popish way he prayed the President that he would give it in Writing and sign it with his own hand that he would discharge him before God and take the Peril upon himself This made him relent and Profess his Trouble Conscience is startled at Gods Records if a man should do nothing and speak nothing but what is to be registred and proclaimed at the Market-Cross how watchful would he be All is Recorded the Books will
different entertainment of the good and bad Servant there 't is Good and faithful Servant here Thou wicked and slothful Servant Christ will upbraid the unfaithful at the day of Judgment He is called a wicked evil Servant because unfaithful Sloathful because negligent 1 Doct. A Sloathful Servant is a wicked Servant These two Terms are here coupled There is a twofold Sloath. First Common In the ordinary affairs of this Life 2 Thes. 3.10 We commanded you that if any would not work neither should they eat 1 Tim. 5.8 13. He that provideth not for his own is worse than an Infidel v. 13. And withall they learn to be idle Secondly Spiritual called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Torpor spiritualis one of the seven deadly sins among the Papists a remiss will in divine and heavenly matters or a negligence in the duties of Holiness because of the labour and trouble that accompanieth them Rom. 12.11 Not sloathful in Business fervent in Spirit serving the Lord. Heb. 6.12 That ye be not sloathful but Followers of them who through Faith and Patience have inherited the Promises There are in these Scriptures two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dull Stupid Backward They are both bad but this latter is worst because of the Matter about which 't is conversant The one in our Particular the other in our General Calling To be negligent in our ordinary Callings is bad but much more in the great Affairs of our Souls 'T is not only an evil Thing but an evil Sin Of this principally 1. Because total Omissions against Knowledge and Conscience especially of necessary Duties are very great Sins That Omissions are Sins as well as Sins of Commission appeareth from the Nature of the Law which consists of a Precept and Prohibition It enforceth Good as well as forbiddeth what is Evil. Psal. 34.14 Depart from Evil and do Good In the Government of Man the Law useth both these the Bridle and the Spur inciting him to that which is Good and restraining him from that which is Evil. You deny God his due when you with-hold from Him that Service Love and Worship which He requireth Which is a great Evil in his Creatures which are made by Him and fed and maintained by Him You wrong Him when you deprive Him of your Service for whose Use you were made Therefore Sins of Omission are Sins Now of all Omissions Omissions of the most necessary Duties are most culpable want of Love to God Fear of God Faith in God are greater Evils than not Praying at such a time Hearing of the Word or Labouring in our Callings at such a time The Life of Religion lieth in the one more than in the other and they are more indispensibly required The Scripture pronounceth an heavy Doom upon these kind of Defects 1 Cor. 16.22 If any Man love not the Lord Jesus Christ let him be accursed Among these Sins contra Remedium are more baneful than Peccata contra Officium Heb. 2.3 How shall we escape if we neglect so great Salvation Especially when Total To omit an Act of Love to God or to fail in Point of Faith in a particular Case or Exigence is a great Evil but to be wholly careless and mindless of the Favour of God or to seek after it in a very overly sleight manner is worst of all Rom. 3.11 There is none that understandeth that seeketh after God They do not make it their Business to remember God or their Duty to Him or their Study to please Him They think of Him seldom or very neglectfully worship Him or make mention of Him very coldly serve Him carelesly or by the bye This sheweth that Men are naughty wicked and in a cursed Estate Especially when they are convinced of better that God deserveth more serious Regard at their hands and Christ to be more dear and precious to them and their Converses with Him more delightful The Religion they profess doth plainly call for more at their hands and their Consciences are clamorous and the Spirit of God importunate with them To omit a Duty against Knowledge is as great a Sin as to commit Evil against Knowledge Jam. 4.17 Therefore to him that knoweth to do Good and doth it not to him it is Sin The closer the Application by serious Convictions strong Motions and Impulses to do better the greater their Sin For this argueth a flat Disobedience and Contempt of God and a Grieving of his Spirit Ephes. 4.30 To give Him the Repulse when He would fain enter and take Possession of our Hearts Now put all these things together and you will soon find that a Sloathful Servant is a very wicked naughty Servant Satis est Mali ipsum nihil fecisse Boni They are not only evil Servants that teach Falsities but they also that do not promote the Kingdom of Christ to their Power Not only they that do no Hurt but they that do no Good Matth. 3.20 Every Tree that bringeth not forth good Fruit is hewn down and cast into the Fire Not only the Poysonous but the Barren Tree 2. The Motives that draw us to this Idleness and Sloath are paltry base and such as offer great Wrong to God Alas what have we to hinder us in God's Service but a little worldly Profit Pleasure or Honour Now what a gross Sin is it to love the World above God or to neglect Christ that died for thee meerly to please the Flesh and to seek its Ease and Contentment Probatio unius sine contumelia alterius procedere non potest Heb. 12.15 Lest any Root of Bitterness springing up trouble you and thereby many be defiled If there were some better or more considerable thing in the Case the Fault were the less and our Negligence might the more be excused But this is a gross Sin to despise God for poor contemptible Vanities The World counts Prophaneness by another Measure than the Scripture You count Adulterers and Drunkards and Swearers prophane but the Scripture counteth them prophane that have not an esteem of spiritual Priviledges There are peccata majoris infamiae and peccata majoris reatus Some sins in the eye of the world have more filthiness and turpitude in them and some sins in the eye of God have more guilt as when we despise the favour of God and do not think it worthy our most serious and lively diligence the smallness of the temptation aggravateth the negligence The Service of God is of everlasting consequence but the things of the World are of short continuance all this dust is gone with the spurn of a foot one turn of the hand of God separateth thy neglected Soul from thy pampered Body and then whose are all these things 2 Cor. 4. ult 3. Negligent Unfruitfulness is a breach of Trust to which we are bound by Covenant and so a disappointment of Gods expectation To fortifie this Consideration I need not repeat that all Gods Gifts to us imply a
not that is as yet He laid aside the person of a Judge then and took on him the Office of a Saviour to offer and purchase Mercy that was his proper Errand when he came first into the world So Luk. 9.56 The Son of man is not come to destroy mens lives but to save them And to comply with that end he cast a veil upon his Glory and endured the enmity and contradiction of the world but now 't is otherwise so that the scandal of his first estate is fully taken off 2. He appeareth in this great Glory to beget a greater Reverence and Fear in the hearts of all those that shall be Judged by him He telleth them aforehand That the Son of man will come in great Glory and Majesty To daunt and quell the haughty minds and proud conceits of the Potentates Oppressors and great ones of the Earth who often abuse their Power to wrong and violence Eccles. 5.8 If thou seest the Oppression of the poor and the violent perverting of Judgement and Justice in a Province marvel not at the matter for he that is higher than the highest regardeth and there be higher than they Here is swaying and swaggering and bearing high upon the thought of their Title and greatness but there they and all their greatness and power shall meet with a Judge that is able by the breath of his mouth to consume them What meaneth the Insolency of the Mighty the Pride of the great Heroes of the Earth that swell and grow haughty with their greatness to look and speak so big Nothing is so profitable to allay the excesses of Power or to fortifie us against the fears of it as the consideration of this mighty Judge who will review all matters and cause the great men of the Earth to tremble Power is an unwieldy thing apt to degenerate and to put men upon unwarrantable practices therefore it needeth to be allayed and ballanced with the consideration of a greater power Alas all the Power and Glory of the world is but a Fancy a vain Pageantry if compared to Christs Power and Glory what is their Authority to his their Splendour to his their Guard to his Nothing can excuse them this Judgment must and shall pass upon them 3. For the Comfort of his People for Christ is a pledge and pattern of what shall be done in them in all things he must first it Rom. 8.29 And we are made conformable to his Image and likeness All Priviledges come to us not only from Christ but through Christ He as Mediator is the first Possessor Are we Elected he was Elected first My Elect Servant Isa. 42.1 Are we Justified so was he as our Surety 1 Tim. 3.16 Justified in the Spirit Are we Sanctified First he received the Spirit of Holiness are we Glorified so was he Col. 3.4 When Christ who is our life shall appear we shall appear with him in Glory 1 Joh. 3.2 We shall be like him for we shall see him as he is There will be a manifestation of the Sons of God Rom. 8.19 First the first-born then all the rest of the Brethren yea we participate of his Judicial Power The Saints shall not only be judged but be Judges 1 Cor. 6.2 3. The evil Spirits a long time ago had their Punishment but then their solemn Doom The Saints shall sit down with him as Justices upon the Bench here the Saints judge the World by their Doctrine and Conversation there by their Vote and Suffrage There is the Relation between Christ and the Church of Wife and Husband Vxor fulget Radiis Mariti as the Husband riseth in honour so doth the Wife Of Head and Members when the Head is Crowned all the Members are cloathed with Honour His Mystical Body shares with him that there may be a proportion in the Body He is the Captain of our Salvation and he will dignifie and reward his Souldiers Heb. 2.10 David when he was Crowned at Hebron his followers were made Captains of thousands Captains of hundreds and Captains of fifties Masters and Servants my Servant shall be where I am he will put marks of Honour and Favour upon all his Servants here they were disgraced with him suffered with him sleighted with him then they shall be glorified with him for still there is a likeness we must be contented to lye hid 'till he be publickly manifested to the world for we have all our Blessings at second hand So much for the first thing His Personal Glory Secondly His Royal Attendance And all the holy Angels with him Chrysostom saith The whole Court of Heaven removeth with him surely there are many of them Jude 14. The Lord cometh with ten thousand of his Saints to execute Judgment on all to convince all that are ungodly 'T is likely these Angels will put on some visible shape for the greater Glory and Majesty of Christs appearing For as he will appear in a Body upon his glorious Throne so will his Legions round about him whose Order Power and formidable Hosts must some way or other be seen of the wicked for their greater terrour Their attendance upon Christ seemeth to be for these Reasons 1. Partly for a Train to make his Appearance the more full of Majesty We find Angels waiting upon Christ at his Ascension and so at his return to Judgment Publick Ministers of Justice are made formidable by their attendance and Christ will come as a Royal King in the midst of his Nobles And 2. Partly that by their Ministry the work of the day may be the more speedily and powerfully dispatched They are to gather the Elect from the four winds Math. 24.31 The Angels that carried their Souls to Heaven shall be imployed in bringing their bodies out of the Graves Luk. 16.22 Carried by Angels into Abrahams bosom They are still serviceable about the Saints this is the last Office they perform to them they are as it were under Christ Guardians of their Bones and Dust Now to the wicked they are to bind the Tares in bundles Math. 13.41 that they may be burnt in the fire They force and present wicked men before the Judge be they never so obstinate they are witnesses they attend upon Congregations 1 Cor. 11.10 In Assemblies there is more Company meets than is visible Devils and Angels meet there the Devils to divert your minds as soon as they begin to be serious to catch the good word out of your Heart and Angels observing you here should be no indecency so in your ordinary Conversations they are conversant about you and then for Execution no sooner is Sentence pronounced but executed As Haman's face was covered and he led away to Execution as soon as the King had but said the word Thus the Scripture in a condescention to our Capacity representeth to us the Ministry of Angels in that great and terrible day We can better understand the Operations of Angels than of God himself they being nearer to us in
of the same Mould To bridle the Excesses of Power the Scripture often telleth us of the Day of Judgment how the great Men of the Earth shall tremble and the Hearts of the Powerful then be appalled Revel 6.15 16 17. They shall then understand the distance between God and the Creature when his Wrath and Terrour is in its Perfection Who can stand when he is angry Psal. 76.7 'T is a wonder Men will live in a way Controversie with him and are so little moved at it No Wrath so considerable as the Wrath of the Lamb When their Mediator is their Enemy none in Heaven or Earth can befriend them Those that in the Thoughts of Men are most secure Ring-leaders to others in Sin that swear and swagger and bear down all before them and persist in their Opposition to Christ with the greatest Confidence will be found the greatest and most desperate Cowards then Now these Gallants ruffle it as if they would bid defiance to Christ and his Wayes Oh! how pusillanimous and fearful then Appear they must though they cannot abide it What Torture do they endure between these two The necessity of Appearing and The impossibility of Enduring Oh! the Great Ones then would gladly change Power with the meanest Saint Then they know what an excellent thing it is to have the Favour of God and of what worth and value Godliness is and how much a good Conscience exceedeth all the Glory of the World and what an Advantage it is to have Peace made with God 6. Not only some of all sorts or of all Nations but every individual Person In one Place the Apostle saith All of us collectivè 2 Cor. 5.10 in another Place distributivè Every one of us Rom. 14.12 Not only all but every one Not all shuffled together in gross but every one severally and apart is to give an Account of his Wayes and Actions to God VSE If these things be so That all Places shall give up their Dead and all those Nations that differ so much one from another in Tongues Rights and Customs of Living and distance of Habitation shall be gathered together into one Place and not left scattered up and down the World there are many wayes to shift Mens Courts and Tribunals they may fly the Country or bribe the Judge but there is no shunning the Bar of Christ Oh then let the Thought of this make us more watchful and serious 1. In this Judgment there is no Exemption For all summoned small and great and whether they will or no they shall be gathered together The Faithful shall willingly come as to Absolution the Wicked shall be violently halled as to Condemnation 2. There is no Appearing by a Proctor or Attorney but every one in his own Person must give an account of himself to God 3. No Denying For the Books shall be opened Revel 20.12 4. No excusing or extenuating For Christ will judge the World in Righteousness Act. 17.31 according to terms of strict Justice 5. No Appealing For this is the last Judgment No suing out of Pardon or no Time of shewing Favour For this is too late the Day of Grace is past Sinners are in termino Their Work is over and now come to receive their Wages Oh then Now let us take care that this day may be comfortable to us God's Children have more cause to look and long for it than to dread it Secondly We now come to the Segregation and there First As to Company He shall separate them one from another as the Shepherd divideth between the Sheep and the Goats In these Words there is 1. A Point intimated and implyed That Christ is represented as a Shepherd and the Godly as Sheep but the Wicked as Goats 2. There is a second Point expressed That though there be a Confusion of the Godly and Wicked now yet at the Day of Judgment there will be a perfect Separation For the First of these That Christ is represented to us under the Notion of a Shepherd So he is called Zech. 13.7 Awake O Sword against my Shepherd I will smite the Shepherd and the Sheep shall be scattered And 1 Pet. 2.25 But are now returned to the Shepherd and Bishop of your Souls First A Shepherd among Men is one that is not Lord of the Flock but a Servant to take care of them and charge of them This holdeth good of Christ as Mediator for he is God's Elect Servant the Servant of his Decrees The Flock are his not in point of Dominion Right and original Interest but in point of Trust and Charge So Christ is Lord of the Faithful as God but as Mediator he hath an Office and Service about them and is to give an Account of them to God when he bringeth them home and leadeth them into their Everlasting Fold Joh. 6.37 to 40. with 1 Cor. 15.24 25. Heb. 2.13 Behold I and the Children which God hath given me Jude 24. Now unto him that is able to keep you from falling and to present you faultless before the Presence of his Glory And Col. 1.22 To present you holy and unblameable and unreproveable in his sight Secondly The Work of the Shepherd is to keep the Flock from straying to choose fit Pasture and good Laire for them yea not only to fodder the Sheep but to drive away the Wolf To defend the Flock is a part of his Office as David fought with the Lyon and the Bear and slew them for the Flock's sake All these concur in Christ as you may see Psal. 23.1 2 3 4. The Lord is my Shepherd I shall not want He maketh me to lie down in green Pastures He leadeth me besides the still Waters Thy Rod and thy Staff they comfort me There is guarding and feeding and defending So Joh. 10. there is Leading Vers. 3 4. then there is Feeding them Vers. 9. and Defending them Vers. 12 27 28 29. Thirdly Christ is not an ordinary Shepherd He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good Shepherd Joh. 10.11 And Heb. 13.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great Shepherd of the Sheep And 1 Pet. 5.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chief Shepherd When the chief Shepherd shall appear c. 1. He is the good Shepherd Other Shepherds are said to be good when they perform their Office well or quit themselves faithfully in the discharge of their Trust. But besides the resemblance in these Qualities there are certain Singularities in Christ's Office that denominate him the good Shepherd 1. A good Shepherd is known by his Care and Vigilancy If he know the State of his Flock Prov. 27.23 This Resemblance holdeth good in Christ He hath a particular Care and Inspection of every Soul that belongeth to his Flock Calleth his Sheep by Name Joh. 10.3 He hath a particular exact Knowledge of every one of them their Persons their State their Condition their Place their Countrey their Conflicts Temptations and Diseases 2 Tim. 2.19 The Lord knoweth who are his Joh.
them that are troubled rest c. This with respect to Christ's Merit and the Qualification of the Parties 3. The Third Righteousness is in Performance of his Promises For though his Promise be free yet if it be once made Justice doth require it and God is not free but bound to perform it Now in these two latter Respects are they capable 3. They are Signs and Tokens of their being approved and accepted with God according to the Gospel-Covenant Christ as God's Steward cometh to distribute the appointed Reward to the Heirs of Glory This is the Evidence he is to proceed by When the destroying Angel was sent to destroy the First-born of the Aegyptians he was to take notice of the Sign of Sprinkling of Blood on the Door-Posts Exod. 12. Not that that Blood deserved but it signified that there dwelt Israelites 4. They are Measures according to the Degrees of Grace and our abounding in the Work of the Lord 2 Cor. 9.6 He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap also bountifully The Reward is more full or sparing according to what we have done or suffered for God VSE To set us right in the Doctrine of Grace and Works we have to do with three Parties 1. The Pharisaical Legalist 2. The Carnal-Gospeller and 3. The Broken-hearted and serious Christian. 1. The Legalist that trusts in himself that he is Righteous and hopeth to be accepted with God for his Works sake Trusting in Works is very natural and very dangerous 'T is very Natural because of the Law written upon our Hearts We all come into the World with a sense of a Duty-Covenant and because every one would be sufficient to his own Happiness an unhumbled Soul is apt to give more to Duty and Personal Righteousness than to Christ Rom. 10.3 For they being ignorant of God's Righteousness and going about to establish their own Righteousness have not submitted themselves unto the Righteousness of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A russet ragged Coat of his own pleaseth a Proud Man better than a silken Coat that is borrowed 'T is dangerous for 't is contrary to all the Declarations of God Eph. 2.9 By Grace ye are saved not of Works lest any man should boast The whole Progress of Salvation from its first Step in Regeneration till its final and last Period in Glorification doth intirely flow from God's Grace and not from our Works The securing the Interest of free Grace in our Salvation is a thing the Spirit of God is very careful of in the Scriptures the Glory of Grace being that which God mainly aimeth at Eph. 1.6 and a thing which we do naturally incline to intrench upon and to rob him of in whole or in part It crosseth the great End which God aimed at in contriving of Man's Salvation which was that all ground of glorying should be taken away from Man as being in the meanest or least respect a Saviour to himself and that all the Glory might be ascribed compleatly to God in Christ 1 Cor. 1.29 30 31. Christ spake a Parable against those that trusted in themselves that they were righteous Luk. 18.9 Two men went up into the Temple to pray the one a Pharisee the other a Publican The one cometh Appealing to Justice The Pharisee stood and prayed thus with himself God I thank thee that I am not as other men are Extortioners Vnjust c. I fast twice in the Week I give Tythes of all that I possess The other cometh crying out Grace The Publican standing a far off â—ould not lift up so much as his eyes unto Heaven but smote upon his Breast saying God be merciful to me a Sinner The Sinner is justified not the Worker In short to prevent all Mistakes First Our Works whatever they are either Works of Love to God or Man and the good use of External Means or Common Grace are not the moving Cause or Inducement to incline God to give us Christ or the Grace of Faith or Work of Conversion before others but this is the meer work of Grace or the Mercy and good Pleasure of God Tit. 3.5 6. Not by works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost Which he shed on us abundantly through Jesus Christ our Saviour Secondly Works both before and after Conversion are not that Righteousness nor any part of that Righteousness by which Sin is expiated or the Wrath of God appeased or whereby we are reconciled to God and do originally obtain a Right to Eternal Life This is only ascribed to the Merit of Christ Rom. 3.24 25. Being justified freely by his Grace through the Redemption that is in Jesus Christ whom God hath set forth to be a Propitiation through faith in his Blood to declare his Righteousness for the Remission of Sins that are past through the forbearance of God The Merit is in Christ's Blood Christ's Obedience his Ransom and meritorious Price 3. Our Works or what we do to fulfill the Law of God are not that Instrument by vertue of which we apply the Merits of Christ to our selves or receive that Righteousness by vertue of which we are reconciled to God Our Interest in the Merits of Christ our Right to Pardon of Sin and Grace doth not arise from Works but meerly Faith Rom. 3.22 So that in the Plea of Justification or our Suit for the Pardon of Sin we must renounce all our good Works and wholly rely on the Merits of Christ giving up our selves to do the Will of God ' Bate this and then Works indeed come in as the fruits of Faith as Evidences of Eternal Life and the way to Glory 2. The Carnal-Gospeller is the other person we have to do with And to him we say 1. That no man can maintain his Comfort and faithfully relye upon Christs Merits but he that is faithful in doing his Fathers will No other Faith is allowed by the Scriptures for sound in the Judgment of our Consciences but such a Faith Gal. 5.6 For in Christ Jesus neither Circumcision availeth any thing nor Vncircumcision but Faith which worketh by love No other Faith will be approved by Christ for sound at the last day Mat. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father which is in Heaven 2. That the doing of some good Works cannot excuse men for the Omission of others which be as necessary we must not do one act of Charity only but all Many acts are reckoned up of one kind to imply all the rest not only fed but cloathed not only cloathed but visited Therefore besides the goodness of the work which we are bound to do there must be an Uniformity in them There are good Works of divers kinds many Works of the same kind To Prophesie in Christ's Name is a good
are guilty of Incogitancy at least This appeareth 1. By our Drowsiness and Weakness and Carelesness about the things of Eternity Did we believe that for every Lie we told or every one whom we deceived or slandered we were forced to hold our Hands in scalding Lead for half an Hour how afraid would Men be to commit an Offence Temporal things affect us more than Eternal Who would taste Meat if he knew it were present Death or that it would cost him bitter Gripes and Torments How cautious are we in eating or drinking any thing in the Stone or Chollick or Gout where 't is but probable it will do us hurt We know certainly that Sin hath Death in it The Wages of Sin is Death Rom. 6.23 yet we continue in Sin 2. By our backwardness to Good Works Sins of Omission will damn a Man as well as Sins of Commission small as well as great Christ saith not Ye have robbed but Not fed not cloathed Not blasphemed but not invoked the Name of God Not that you have done Hurt but that you have done no Good 3. By our Weakness in Tempatations and Conflicts We cannot deny a Carnal Pleasure nor withstand a Carnal Fear Matth. 10.28 Shrink at the least Pains in Duty The whole World promised for a Reward cannot induce us to enter into a fiery Furnace for half an Hour yet for a momentary Pleasure we run the hazard of Eternal Torments 4. By our Carelesness in the matters of our Peace If a Man were in danger of Death every moment he would not be quiet till he had got a Pardon How can a Man be quiet till he hath secured his Soul in the Hands of Jesus Christ. He that believeth not in Christ the Wrath of God abideth on him SERMON XXV MATTH XXV v. 41. Then shall he say to them on the Left Hand Depart ye Cursed into Everlasting Fire prepared for the Devil and his Angels I Come now to the Second Doctrine II. Doct. That these Torments shall be full at the Day of Iudgment Then shall he say c. First There is something Presupposed that they begin presently after Death They are in Hell as soon as the Soul departeth out of the Body that is as to the Soul as to the better half Luk. 16.22 23. And it came to pass that the Begger dyed and was carried by Angels into Abraham's bosom The rich Man also dyed and was buried and in Hell he lift up his eyes being in Torments 'T is a Parable but sure Christ spake intelligibly and according to the received Doctrine of the Church in those times Mark how quick it followeth Here he had his Pleasures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rich Man also died rich Men die as well as others and was buried it may be had a pompous and stately Funeral when the Soul is in Hell The Body is left in the hands of Death but the Soul is in a living and suffering Condition The Souls of good Men are in Heaven Heb. 12.24 Spirits of Just Men made perfect 'T would be uncomfortable for the Saints to tarry out of the Arms of Christ so long as the last Judgment to be in a drowsie Estate wherein they neither enjoy God nor glorifie him And so the Spirits of wicked Men they are in Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3.19 Who were sometimes disobedient now in Prison It would be some kind of comfort to the Wicked to be so long delayed The time is long till the last Judgment and we are not moved with things at a distance what shall be thousands of years hence It begetteth a greater awe when the danger is nigh Oh let this startle wicked Men before night they may be in Hell before the Body be committed to the Grave the Soul slitteth hence as soon as it departeth out of the Body to God that gave it to receive Woe or Weal The hour of Death is sudden many are surprized and taken unawares Your carnal Companions if God would use that Dispensation that sometimes bowzed and caroused with you and wallowed in filthy Excess by this time know what 't is to be in Torments they would fain come and tell you that you are as rotten Fruit ready to tumble into the Pit of Darkness Every wicked Man groweth upon the Banks of Eternity and hangeth but by a slender String and Root one touch of Gods Providence and they drop into Hell Secondly There is something Expressed To wit That these Torments shall receive their full and final Accomplishment at the last Day That their Torments shall be increased appeareth 1. By Comparison 2. By Scripture And 3. By Reason 1. By Comparing them 1. With the Devils Jude 6. And the Angels which kept not their first Estate but left their own Habitation he hath reserved in everlasting Chains under Darkness unto the Judgment of the great day As good men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so wicked men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Devils for the present are under the powerful Wrath of God and horrible Despair Though they have a Ministry and Service in the World yet they carry their own Hell about with them full of Fears and Tremblings under the Wrath of God but not in that extremity discontented with their present Condition Such a Fall is much to a proud Creature and there is a despair of a better Mat. 8.29 What have we to do with thee Jesus thou Son of God art thou come to torment us before the time There is a bitter expectation of Judgment to come Now they have some delight in mischief but at the last day their power shall be restrained which is another Infelicity of their Nature Their Ignominy shall be manifested before all the World they shall be dragged before Christ's Tribunal and judged by the Saints whom they hate 1 Cor. 6.3 The good Angels shall come as Christ's Companions the evil as his Prisoners There are Sights that will work on their Envy and thwart their Pride to see the Glory of the Saints and Angels Dolet Diabolus quod ipsum Angelos ejus Christi Servus ille Peccator judicaturus est saith Tertullian Then they are confined to Hell there to keep their residence where they shall have a more active sense of their own Condition and of the Wrath of God that is upon them So 't is with wicked Men they have their Hell now but at the last day they shall be brought forth as trembling Malefactors before the Bar of Christ all their privy Wickedness shall be manifested before all the World 2 Cor. 4.1 2. However they may be honoured and esteemed now either for their Power or Holiness they shall then be put to publick shame driven out of his presence with Ignominy and Contempt cast into Hell to keep company with the Devils where their Torments shall be most exquisite and painful 2. Compare them with the Saints Heavens Joyes shall then be full so Hells Torments The full Recompense of
belongeth to them that are of full Age who by reason of use have their Senses exercised to discern both Good and Evil. 2. That Fundamentals in the Scripture are clear and certain God hath not left us in the dark but pointed out a clear way to Heaven of Faith and good Works Ephes. 2.10 We are his Workmanship created in Christ Jesus unto good Works which God hath before ordained that we should walk in them It is a disparagement to the Word to make it an uncertain Rule The Way to Heaven is beaten and we may observe the Track and Foot-prints of the Flock It is a good Observation of Chrysostom That the Saints do not complain of the darkness of the Scripture but of their own Hearts Open thou mine Eyes not make a new Law 3. These necessary Doctrines must be entertained without doubt and hesitancy It is dangerous when Foundation-stones lie loose We are pressed to stand fast in the Faith 1 Cor. 16.13 and to hold the Profession of it without wavering Heb. 16.23 Not to enquire after the Gods of the Nations Deut. 12.30 and Gal. 1.8 Though an Angel from Heaven should preach any other Doctrine to you than that which ye have heard let him be accursed The notion of new Light chiefly aimeth at undermining the old Doctrine of the Scriptures For the main of Religion a Man should be setled above doubt and contradiction Till we have certainty there cannot be Grace the Soul is not brought under the Power of Truth for things that are controversial have no efficacy and force The great hindrance of Saving-knowledg is that natural Atheism and those habituated Doubts which are found in the Heart 4. We must be zealous for lesser Truths when we have received them upon certain Grounds Every piece and parcel of Truth is precious a little Leaven of Error is dangerous Gal. 5.9 A little Leaven leaveneth the whole Lump Error fretteth like a Gangrene and grows still higher and higher Men think it is enough to be careful of Fundamentals all other Knowledg is but Scientia Oblectans for delight not safety Oh it is dangerous to stain the Understanding though you do not wound it There are Maculae and Vulnera Intellectûs It is dangerous to be wanton in Opinions that seem to be of a smaller concernment Men that play with Truth leave themselves open to more dangerous Errors Some say Fundamentals are few believe them and live well and you are saved This is as if a Man in building should be only careful to lay a good Foundation no matter for Roof Windows or Walls If a Man should untile your House and tell you the Foundation the main Butteresses are safe you would not be pleased Why should we be more careless in Spiritual Things 5. Take up no Practices nor Principles but upon full conviction This imposeth a necessity of often change or at least of frequent doubting Men do not search but act out of blind Obedience and then they are liable to seduction 1 Thess. 5.21 Prove all things hold fast that which is good It is a pertinacy not a constancy when I have no clear warrant A Christian should be able to give an answer to every Man that asketh him a reason of the Hope that is in him with meekness and fear 1 Pet. 3.15 otherwise we shall never be able to secure our Practices and Opinions against the Objections in our own Hearts and answer the Sophister in our own Bosoms 2. Observe That no Knowledg is sufficient to Life Eternal but the Knowledg of God and Christ. I am to prove 1. No other Knowledg is sufficient 2. How far this is enough for such an End and Purpose The Scripture asserts both for the words are exclusive and assertive there is no other Knowledg and this is sufficient 1. No other Knowledg is sufficient to Life Eternal I shall prove it by two Arguments 1. Out of Christ we cannot know God The Gentiles had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something that was known of God Rom. 1.19 20. which served to leave them without excuse but not to save their Souls The Apostle instanceth in such Attributes as are obvious but more terrible than comfortable as Eternity Power c. They had some loose thoughts of his Godhead and Power but no distinct view of his Essence that is reserved for the Scriptures The Scriptures are the Picture of Christ and Christ is the Image of the Father 2 Cor. 4.4 Lest the Light of the glorious Gospel of Christ who is the Image of God should shine upon them God never made out himself to the World in that latitude and greatness as he hath done to the World in Christ. In Christ's Person and Kingdom the Majesty of God is known in the Divine Power of his Operations the strength of God in the excellency of his Benefits the Love of God The wisest Heathens that had no other Glass than the Book of the Creatures whereby to dress up their Apprehensions could only see a first Cause a first Mover a Being of Beings some great Lord and Governor of the Order of the World whom they mightily transformed and misfigured in their Thoughts they knew nothing distinctly of Creation and Providence of the Nature of Worship which is necessary for whosoever is saved must not only know God's Essence but his Will for otherwise we shall but grope as the Heathens did Acts 17.27 That they should seek the Lord if haply they should feel after him and find him We cannot seek him to satisfaction 2. Without Christ no enjoying of God It must be such a Knowledg as bringeth God and the Soul together Now between us and him there is a great Gulph all gracious Commerce is broken off between God and the fallen Creature John 14.6 No Man cometh unto the Father but by me No free Trade unto Heaven but by Jacob's Ladder John 1.51 Hereafter you shall see Heaven open and the Angels of God ascending and descending upon the Son of Man There is no Access but by Christ and so no Salvation but by him Acts 4.12 Neither is there Salvation in any other for there is none other Name under Heaven given among Men whereby we must be saved In the fallen State of Man there is need of a Mediator in Innocency we might immediatly converse with God God loved his own Image What could a just and holy Man fear from a just and holy God But now that of God's Creatures we are made his Prisoners we can expect nothing of Mercy because he is just Guilty Nature presageth nothing but Evil. Rom. 1.32 Who knowing the Judgment of God that they which commit such things are worthy of death The great Question of the World is Wherewith shall I appease him to give his Justice content and satisfaction Mich. 6.8 In all the Inventions of Men they could never find out a sufficient Ransom to expiate Sin to reconcile God to sanctify humane Nature that we might have commerce with Heaven 2.
Subjects against Enemies that shall cease but the Kingly Honour which he receiveth from his Subjects shall be for ever and ever he shall always be honoured as King and Mediator of the Church He shall resign the Kingdom that is that way of Administration by which he now governeth for when the Elect are fully converted and sanctified and Enemies destroyed there will be no need of this Care Now after he hath bought us out of his Father's Hands by his Merit and Purchase he is forced to recover us from the Devil by his Power and Conquest The Word is the Rod of his Strength the Sacraments are our Oath of Allegiance in Prayer we perform our Homages by Alms and Acts of Charity we pay him Tribute and Praise and Obedience are the constant Revenues of his Crown This is the first Grant 2. We are given to Christ as Scholars of his School He is the great Prophet and Doctor of his Church certainly Christ loveth the Honour of this Chair He hath also obtained this Title Acts 3.22 A Prophet shall the Lord your God raise up to you from among your Brethren him shall ye hear Christ came out from the Bosom of God to shew us his Heart and Mind So he is called Heb. 3.1 The Apostle of our Profession Christ doth so love a Relation to his Church that you see he taketh the Titles of his own Officers tho he is Lord of the Church yet he is the Apostâ—â— of our Profession he counteth it an Honour to be a Preacher of the Gospel The Son of God is first in the Roll of Gospel-Preachers he is God's Legat à latere an Apostle he laid the Foundation of the Gospel when he was upon the Earth and he teacheth us now he is in Heaven he doth not teach the Ear but the Heart he doth not only set us our Lesson but giveth us an Heart to learn it the Scripture is our Book and Christ our great Master and when he openeth our Eyes we shall see wondrous things in his Law Other Teachers teach for Hire but he bought this Liberty of God that he might open his School and become a Light to Jew and Gentile 3. We are given to him to be Children of his Family The only thing propounded to allure Christ to the Work of Redemption was Isa. 53.10 He shall see his Seed that he might have a numerous Issue and Progeny He delighteth in us tho we are all Benoni's Sons of Sorrow tho he died in the Birth yet he is wonderfully pleased with the Fruitfulness of his Death as a Woman delivered after sharp and sore Sorrow forgetteth all her past Sorrow for joy of the Birth At the last day this will be Christ's Rejoycing and Crown to see the Multitude of his little Ones all brought together Heb. 2.13 Behold I and the Children which thou hast given me It is a goodly sight when Christ shall â—ejoyce in the midst of them and go with them as a glorious Train to the Throne of God the Father Jesus Christ is our Brother and our Father by Regeneration and the Merit of the Cross he is our Father but in the Possession of Heaven he is our Brother for we are Coheirs with him 4. We are given to him as the Spouse of his Bosom This is another of Christ's Honours to be the Churches Bridegroom The Epithalamium is in Canticles and Psal. 45. There the Nuptials are celebrated Ministers they are as John Baptist was called Friends of the Bridegroom Look as a Father giveth her whom he hath begotten to another for a Spouse and Wife so doth God give his Elect to Christ. Indeed Christ hath bought the Church at his Fathers Hands other Wives bring a Dowry but Christ was to buy As Saul gave his Daughter to David but first he was to kill Goliah and to bring the Fore-skins of an hundred Philistines 1 Sam. 17.25 and 18.25 So God gave Christ the Church for a Spouse but Christ was to redeem her with his Blood the infernal Goliah was to be slain Yea ' ere Christ did obtain this Honour he gaineth our Consent by the Power of his Spirit working with the Intreaties of the Word Hosea 2.14 I will allure her and bring her into the Wilderness and speak comfortably unto her and Vers. 19 20. I will betroth thee unto me for ever yea I will betroth thee unto me in Righteousness and in Judgment and in Loving-Kindness and in Mercies I will even betroth thee unto me in Faithfulness and thou shalt know the Lord. First I will allure then betroth As David after he had bought Michal with the danger of his Life yet was fain to take her away from Phaltiel 2 Sam. 3.13 The Devil hath gotten Christ's Spouse in his own Arms he is fain to rescue her and oblige her to Loyalty by the Intreaties of his Spirit Hereafter is the Day of Espousals now the Church is called the Bride then the Lamb's Wife Christ's Honour as well as our Consent is incompleat then he cometh to fetch her and present her to God Eph. 5.27 and bring her into his Father's House Christ is decking her against that Time we are to accomplish the Months of our Purification and to have Odours and Garments out of the King's Wardrobe Esth. 1.12 5. We are given to him to be Members of his Body Here is the nearest Relation and that which Christ most prizeth next to the Title of the Son of God to be Head of the Church O what an honour is this to poor Creatures that Christ will take us into his own mystical Body to quicken us and enliven us and guide us by his Grace To Angels he is a Head in point of Sovereignty and Power Col. 2.10 And ye are compleat in him which is the Head of all Principality and Power But to the Church he is an Head by virtue of Mystical Union Angels are his ministring Spirits but we his Spouse they are not called his Bride nor the Spouse of his Bosom nor the Members of his Body In the Ephesians the Church is called his Body the Fulness of him that filleth all in all Ephes. 1.23 Poor Creatures are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth not count himself perfect without us as if he were a maimed imperfect Christ till all the Church be where he is He treateth his Mystical Body with the same respect that he doth his Natural it is raised ascended glorified so shall we For the present there is some Communion between us he is grieved in our Miseries and we are exalted in his Glory As there is a mutual Passage of Spirits between the Head and the Body so there is a Communion between Christ and us by Donatives and Duties II. How this is a ground of Establishment and Consolation 1. By this Gift we have an Interest both in God and Christ. 1 John 1.3 That which we have seen and heard declare we unto you that ye also may have Fellowship with us and truly
without Purse and Scrip and Shoes lacked ye any thing And they said Nothing God sendeth abroad his Servants many times to make experiments of the care of his Providence they are helpless and shiftless but did ye lack any thing The Lord can wonderfully incline the Hearts of Men and dispose of the Creatures for the Supply of his People he cometh in by wonderful and unexpected ways of Supply It were easy to give Instances if my intended Brevity would permit Merlin was hid in a Hay-mow in the Massacre of Paris and an Hen came constantly and laid an Egg every day for a Fortnight 4. Observe That Christ's keeping extendeth to corporal Safety So it is quoted John 18.8 9. If ye seek me let these go their way that the Saying might be fulfilled which he spake Of those which thou gavest me have I lost none God is in Covenant with both Body and Soul and he looketh after both for the Body as far as it is necessary for his Service and for our Profit and Salvation as well as for the Soul therefore it is but reason we should depend upon him for both It is a pretty Question Which is more difficult to believe in Christ for Temporals or Spirituals The Reason of doubting is because Promises for Temporals are not so express and so exactly accomplished in the Letter as they are in Spirituals But certainly Heaven and Pardon of Sins are greater Mercies and if Conscience were opened and the Heart serious we should see the difficulty to obtain them to be greater There are greater and more plausible Prejudices against Pardon of Sins than against daily Bread God feedeth all his Creatures even the young Ravens but he pardoneth but a few and blesseth them with all spiritual Blessings But here is the Mistake Bodily Wants are more pressing and here Faith is presently to be exercised with Difficulties and Men are careless of their Souls and so content themselves with some general desires and loose hopes of Ease and eternal Welfare which Hopes import their Security and Presumption not their Gospel-Faith But certainly he that durst venture his Estate into Christ's hands by a genuine Act of Faith doth a less thing than he that by a genuine Act of Faith ventures his Soul They say they find no difficulty in believing in Christ for Salvation and Pardon of Sins and yet cannot trust him for daily Bread for Maintenance which God giveth to the Ravens and bestowed upon them when they were Children of Wrath. Well then trust Christ for these common Mercies You shall have temporal Safety as long as God hath a mind to employ you in his Service and as much as is necessary to glorify him and keep your Hearts good In other things we must moderate our desires God is a better Judg than we are our selves and then by an undisturbed Faith without doubts and carkings wait upon him When you cark and run to unlawful Means you take Christ's Work out of his hands and put it into your own yea you put your selves out of Christ's keeping and put your Safety into the Devil's hands O the Children of God should consider this Do you expect God should give you spiritual and eternal Safety and not temporal Shall he give the greater and not the less Martha was of this Temper John 11.23 24. Jesus saith to her Thy Brother shall rise again O saith she I know he shall rise again at the last Day as if it were an easier matter to raise him up after so many Years than after four Days If you put your Souls which are the more excellent part into Christ's hands will you not put your Bodies Will you not trust him with all that you have You should make Experiments this way How are you temporally kept It is good to be acquainted with God by little and little to trust him with smaller Matters and then with greater And what is this Trust Leave all to God's disposal having served Providence in the use of Means It is a shame to see Christians prole and shift as if they had no Father in Heaven no Mediator to take care of them Secondly Now I come to the Success and Fruit of Christ's Care I. As to the Elect. II. As to Judas I. As to the Elect I have kept those whom thou hast given to me and none of them is lost None of the Elect can be lost God's Election cannot be weakned by the falling of Hypocrites Christ may lose Members as he is Head of a Visible Church but not as he is Head of a Mystical Body One of you shall betray me but I know whom I have chosen John 13.18 As if he had said this will not defeat my purposes of Grace So Rom. 11.7 The Election hath obtained it and the rest were blinded God's Election worketh through all Prejudices wicked Parents bad Education a dumb Ministry and others are hardned notwithstanding all Advantages as Judas tho of the Seed of Abraham tho an Apostle tho under Christ's Inspection The Fathers compared Paul and Judas Paul an open Enemy Judas a seeming Friend 1 Tim. 2.18 19. Who concerning the Truth have erred saying that the Resurrection is past already and overthrow the Faith of some Nevertheless the Foundation of God standeth sure having this Seal The Lord knoweth them that are his As those that build a Palace are wont to lay a firm Foundation so God in building a heavenly City he hath laid a Foundation by which is meant God's Election which is the great Ground-work of Salvation whoever fall God's Elect stand sure Vse Let us not be troubled at the Defection of Hypocrites let it not shake our Belief of the Doctrine of Perseverance be not offended as if the Salvation of the Elect were not sure Tho glorious Luminaries are quenched and those that seemed to be Stars leave their Orb and Station God's Election standeth sure When a Tree is shaken rotten and unsound Fruit comes clattering down The Devil never had such a season to set Men on work to broach the Doctrine of the Apostacy of the Saints because of the general Defection and Miscarriage of eminent Professors In this case let us run to the Scriptures The Defection of one from the College of the Apostles was a great Scandal but Christ saith That it might be fulfilled which was written So when any Scandal falleth out thus should we run unto the Scriptures II. As to Judas who is here called the Son of Perdition 1. Observ. In the General That there are some Persons that are so wilfully set to destroy and damn themselves that they may be called Sons of Perdition As here is one that perisheth in Christ's own Company a Prey taken out of his Hands one that was never the better for all the care of Christ for seeing his Holy Life and for the excellent Discourses that he heard from him for all the Kindness that he had shewed to him in taking him into a near Office and
have overcome the World To draw all to some doctrinal Head and Issue Of Christ's coming to God I have spoken already I might observe the force of the Word to comfort the Heart These things I speak that my Joy may be fulfilled But I shall content my self with two Observations 1. Obs. That this Prayer of Christ's is a Fountain of Consolation This Joy ariseth from the things he now spoke in the World partly because here we have a taste of Christ's Heart how zealously he is affected for our Good When he took his leave of us he took his leave of us with Blessings and Supplications Partly because here we have a Copy Model or Counterpart of his Intercession Here you may know what he is now doing for you in Heaven Christ is their Advocate and Intercessor he pleadeth their Right and sueth for Blessings he prayed for their Preservation Unity and Glory There are two ways to know Christ's Intercession by this Record and his Intercession in our Hearts Rom. 8.26 The Spirit it self maketh Intercession in us with groanings that cannot be uttered The Spirit testifieth to our Hearts the Quality of that Intercession Christ maketh for us in Heaven it is the Eccho of it the inward Interpellation of the Soul is the Eccho of Christ's Intercession Now that the Word and Spirit must go together the Form of it is left upon Record Here is a Publick Record to look upon in all Discomforts and Troubles of the Church And this breedeth a full Joy Partly because Christ's Prayers are as so many Promises he prayeth for Excellent Blessings and is sure of Audience Well then remember these Prayers of Christ for your Comfort when we are pressed down with any Evils in the World let us run to Christ's Prayers As Luther said Let us sing the 46 th Psalm so say I Let us Meditate on John 17. here is a Remedy for all the Afflictions of the Church 2. Observe Christ's care to leave his People joyful and careful he is very sollicitous about it before his departure First I shall enquire what this Joy is that Christ would establish 1. For the Kind of it My Joy not a Worldly Joy but Heavenly not Corporal but Spiritual It ill beseemeth Christians to set their Hearts on Earthly Things or suffer the World to intercept their Joy Phil. 4.4 Rejoice in the Lord always and again I say Rejoice The Apostle was in Prison when he wrote it he had nothing else to rejoice in at that time but what he had felt the sweetness of himself he imparts to others What can a Man desire more than Joy You are at liberty to rejoice as he speaketh elsewhere of Marriage You are at liberty to marry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only in the Lord such a Joy you may have as Christ works ex me de me of which I am the Object and the Author You need not fear that which Christ would establish is a chearful Piety not a prophane Joy Christ's delights are with the Sons of Men Prov. 8.31 He feasteth himself with the thoughts of his Grace it is as it were the Lord's Recreation therefore certainly the Sons of Men should have their delights with God If the Lord that sitteth upon the Throne of Majesty and Glory if he delights in us should not we delight in a God that is so excellent and worthy 2. In what manner he would have it received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfilled in them The Joy is full because the Object is infinite we can desire nothing beyond him Desire answereth to Motion Joy to Rest when we can go no further there we rest What can we desire beyond God Acts 13.52 The Disciples were filled with Joy and with the Holy Ghost their Hearts could hold no more Narrow Vessels are soon filled with the Ocean It is a full Joy not in it self but with respect to Worldly Joy Worldly Joy is scanty unstable and vanishing it cannot satisfy nor secure the Heart take away the Creatures from the Worldling and you take away his Joy the Object lieth without him But John 16.22 Your Joy shall no Man take from you they cannot plunder you of Peace of Conscience and Joy in the Holy Ghost This ravisheth the Heart 1 Pet. 1.8 Ye rejoice with Joy unspeakable and full of Glory Phil. 4.7 The Peace of God that passeth all understanding keep your Hearts and Minds through Jesus Christ It is better felt than expressed a Creature worketh it not but a Divine Operation Paul heard in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unspeakable Words So this being a foretaste of Heaven cannot be conceived and expressed you cannot imagine how sweet it is and still it increaseth till we come to Heaven and lose our selves in these Eternal Ravishments 3. It is inward for the quality of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is wrought in the midst of Afflictions there is sweetness within when bitterness round about us like the Wood that was thrown in at Marah it maketh bitter Waters sweet Exod. 15.25 Saints are fed with hidden Manna Rev. 2.17 Their Life is hid and their Joy is hidden 1 Pet. 1.6 Wherein ye greatly rejoice tho now for a Season if need be ye are in heaviness through manifold Temptations Without there are Persecutions Temptations Afflictions from Satan and the World and within Joy they have Meat and Drink which the World knoweth not of the World seeth it not and therefore the World will not believe it Secondly How much Christ's Heart is set upon it It appears by the Provision he made for them when he departed he left the Comforter John 14.19 I will not leave you comfortless I will come unto you John 15.11 These things have I spoken to you that my Joy might remain in you and that your Joy may be full He doth not say that my Authority may remain over you but my Joy and if we would make Christ's Heart glad or our own we must obey his Commandments for when he injoineth Obedience to his Disciples it is that he may rejoice in our Comfort In his Instructions he teacheth them how to pray John 16.24 Ask and ye shall receive that your Joy may be full and now he prayeth himself that they have my Joy fulfilled in themselves Christ maketh this to be his main Work and Aim that in this Life we might have Peace of Conscience and Joy in the Holy Ghost and in the Life to come Joy for evermore Now lest ye should think this was only for the twelve Apostles you shall see it was the end of the whole Word the Scriptures were written Rom. 15.4 That we through patience and comfort of them might have hope The whole Ministry of the Church serveth to the fulfilling of this Joy Thirdly Reasons why Christ was so sollicitous about this Matter 1. Because of the great use of it in the Spiritual Life to make us to do and to suffer Nehem. 8.10 The Joy of the Lord is your strength This
the Sickness as being the chief of the kind Before I come to the Observations I must clear up the latter part of the Text Thy Word is Truth Why is this added I Answer Either by way of Explication or by way of Argument and Reason 1. By way of Explication Christ would pray intelligibly some might ask as Pilate did What is Truth John 18.38 Christ answereth Thy VVord is Truth The Word is the authentik and publick Record of the Church the Truth whereby we are sanctified is no where else to be found all pretended Truths are hereby to be examined 2. Or else by way of Argument and Reason why Christ would have them to be sanctified by the Truth that they might have a saving experience of the Power of it and so the better preach it to others then we know the Truth of the Word when it sanctifieth This premised I come to the Point Doctrine That God sanctifieth by his Truth I shall open the Point in these Propositions 1. God's way of working is by Light and in infusing Grace he beginneth with the Understanding He dealeth with Man as a rational Creature and therefore not only teacheth but draweth and sanctifieth the Heart by enlightning the Mind As the rising of the Sun doth not only dispel Darkness but Mists and Vapors so doth a saving Light not only dispel Ignorance but Lusts. This way is Spiritual Life begun Ephes. 5.14 Awake thou that sleepest and arise from the Dead and Christ shall give thee Light A Man would have thought the Apostle should rather have said and Christ shall give thee Life than give thee Light It is the Apostle's word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall shine upon thee rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall quicken thee But Light is enough the Power of Grace breaketh in upon the Soul by the Light of the Gospel As it is said of the Natural Life John 1.4 In him was Life and the Life was the Light of Men. Reason and Understanding are the Fountain of Life to Men so is Spiritual Reason and Spiritual Understanding to the Soul If the Mind of a Man were once Spiritual inlightned and possessed of the Ways of God the Heart could not utterly reject them There is a notional Illumination that like a Winter-Sun shineth but warmeth not leaveth no comfort and profit upon the Heart But a Spiriâ—â—al Light is always effectual for tho the Will and the Judgment are distinct Facâ—lties and the Will is averse as the Understanding is blind yet God doth never soundly and throughly convince the Judgment but he moveth and inclineth the Will If we know things as we ought to know as the Truth is in Jesus Ephes. 4.21 the Heart must needs close with the Ways of God for the Will of Man is not brutish but reasonable and acteth reasonably Answerably â—o the discovery of Good or Ill in the Understanding there is a Prosecution or Aversation in the Will Therefore a through conviction of Judgment must be the ground of Grace in the Heart for God worketh in us not only by a powerful and real Efficacy but agreeably to an intelligent Nature by teaching perswading counselling nothing can be wrought in this moral way unless Light and Knowledg go before 2. It must be a true and not a false Light Truth sanctifieth and Error defileth Titus 1.1 According to the acknowledgment of the Truth that is after Godliness Right thoughts of God and his Ways preserve an awe in the Heart which both restraineth and reneweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom It is Truth that cleanseth the Heart Error leaveth a stain and defilement The Understanding and the Will are like the Head and Stomach a corrupt Heart blindeth the Mind and a blind Mind corrupts the Heart they mutually vitiate one another As in a ruinous House the upper Room being uncovered lets down the Rain to founder the Supporters â—â—low and the rottenness of the Supporters below weakeneth all above Erroneous Persons are generally represented in Scripture as vain and sensual Jude 8. These filthy Dreamers defile the Flesh First there is Dreaming and then Defilement Error maketh way for Looseness and a vain Mind for vile Affections Partly by God's just Judgment some Opinions seem to be remote and lie far enough from practice yet the Persons that profess them are generally loose Nay some Errors seem to encourage strictness as Doctrines concerning the Power of Nature and the Merit of good Actions but we find it is otherwise Duty is best pressed upon God's Terms Phil. 2.12 13. Wherefore my Beloved as ye have always obeyed not as in my presence only but now much more in my absence work out your own Salvation with fear and trembling For it is God that worketh in you both to will and to do of his own good pleasure By the Judgment of God such are of loosest Life God will have his Glory kept unstained Idolatry is expressed by Whoredom Bodily Uncleanness ends in Spiritual Hosea 4.12 13. My People ask counsel of their Stocks and their Staff declareth unto them for the Spirit of Whoredoms have caused them to err and they go a whoring from under their God They sacrifice upon the tops of the Mountains and burn Incense upon the Hills under Oaks and Poplars and Elms because the shadow thereof is good Therefore your Daughters shall commit Whoredoms and your Spouses shall commit Adultery So Rom. 1.23 24. They 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 Wherefore God also gave them up to uncleanness through the Lusts of their own Hearts to dishonour their own Bodies between themselves Partly by a natural Efficacy the Spirit is embased by Error and all false Principles have a secret and pestilential influence on the Life and Practice We lose a sense and care of Piety if we have not a right apprehension of God's Essence and Will a frame of Truth keepeth an awe Therefore where there is so much Truth as to sanctify yet because it is mingled with Falshood there is no such reverence of God no such strictness Unbelief is the Mother of Sin Misbelief is the Nurse of it In Error there is a sinful confederacy between the rational and the sensual Part and so carnal Affections are gratified with carnal Doctrines 3. Every true Light will not serve the turn but it must be the Light of the Word God hath reserved this honour of sanctifying the Heart to the Doctrine of the Scriptures to evidence their Divine Original James 1.18 Of his own Will begaâ— he 〈◊〉 with the Word of Truth The great change that is wrought in the Heart of Man is by the Word a Moral Lecture may make a Man change his Life but the Word of God maketh a Man change his Heart as Xenocrates's Moral Lectures made Pollemo leave his vitious and sensual course of Life But Regeneration is only found in
the Trial of all Doctrines God himself wrote the first Scripture that ever was written with his own Finger Exod. 24.12 And the Lord said to Moses Câ—me up to me into the Mount and be there and I will give thee Tables of Stone and a Law and Commandments which I have written that thou mayest teach them And then commanded Moses and the Prophets to do the same Exod. 17.14 And the Lord said unto Moses Write this for a Memorial in a Book And Exod. 34.27 And the Lord said unto Moses Write thou these Words for after the Tenor of these Words I have made a Covenant with thee and with Israel So he bids Jeremiah Chap. 36.2 Take thee a Roll of a Book and write therein all the Words that I have spoken thee And so God spake to all the Prophets tho it be not exprest and by inward Instinct bids them write their Prophecies that it might be a publick Record for the Church in all Ages Now this Way was always accompanied with Prophetical Revelations until Christ's time who as the great Doctor of the Church perfected the Rule of Faith and by the Apostles as so many Publick Notaries consigned it to the use of the Church And so when the Canon was compleat then John as the last of the Apostles and outliving the rest closed up all and therefore closeth up his Prophecy thus Rev. 22.18 19. For I testify unto every Man that heareth the Words of the Prophecy of this Book If any Man add unto these things God shall add unto him the Plagues that are written in this Book And if any Man shall take away from the Words of the Book of this Prophecy God shall take away his part out of the Book of Life and out of the holy City and from the Things that are written in this Book Which sealeth up the whole Canon and Rule of Faith as well as the Book of the Revelations And therefore 3. There is now Writing only without the Word without Visions and Revelations There needeth no more now because here is enough to make us wise unto Salvation 2 Tim. 3.15 16 17. And that from a Child thou hast known the Holy Scriptures which are able to make thee wise unto Salvation through Faith which is in Christ Jesus All Scripture is given by Inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness That the Man of God may be perfect throughly furnished unto all good Works It is sufficient to make us wise to preach and you wise to practise It is now certain enough God hath left a publick Record that we might not spend our time in doubting and disputing And it is full enough you need nothing more either to satisfy the Desires of Nature or to repair the Defects of Nature to satiate the Soul with Knowledg For God hath given to the Church sufficient Instruction to decide all Controversies to assoil all Doubts and to give us sure Conduct and Direction to everlasting Glory III. The next Question is Of what Concernment it is to enquire of the Truth of the Scripture Many think that such a Discussion needs not because this is a principal matter to be believed not argued and Arguments at least beget but an humane Faith Yet certainly it is of great necessity if you consider four things 1. It is good to prepare and induce carnal Men to respect it and to wait for the Confirmation of the Spirit An Humane Faith maketh way for a Divine when Men hearken to the Word upon common grounds God may satisfy them as those John 4.42 Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Son of the Living God They first believed upon the Woman's Report and then upon their own Experience So it is good to establish sound Grounds that we may know the Truth of God first upon Hear-say and afterward upon Experience This way we induce and invite Men to make a Trial. 2. Because it giveth an additional Confirmation and greater Certainty to the People of God Foundation-Stones can never be laid with exactness and care enough For if you mark it you will find all doubting in your Belief all disproportion in your Practice ariseth from this because the supreme Truth is not setled in the Soul We ought to believe it more and more then it stirs up greater Reverence greater Admiration and makes way for your Delight and Joy to have your Charter cleared It is good to look upon this Argument that it might further Our Comfort and that this Fire may be blown up into a Flame and that Truth may have more Awe upon the Conscience 3. It awakeneth them that have received the Word upon slight grounds to be better setled Most Men look no further than humane Authority and publick Countenance they have no other grounds to believe the Scriptures than the Turks to believe the Alcoran because it is the Tradition of their Fathers Most Mens Belief is but an happy Mistake a thing at peradventure and they are Christians upon no other grounds than others are Turks God loveth a rational Worship he would have us to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Reason of the Faith that is in us But they are Christians by Chance rather than Choice and solid Reason it is because they know no other Religion not because they know no better Well then that you may be able to justify your Religion For Wisdom is justified of her Children Mat. 11.19 that you may take up the Ways of God upon a rational Choice it is good to see what Grounds and Confirmations we have for that holy Faith we do profess 4. That we may know the distinct Excellency of our Profession above all other Professions in the World The Daughters of Jerusalem are brought in asking the Spouse Cant. 5.9 What is thy Beloved more than another Beloved O thou fairest among Women What is thy Beloved more than another Beloved that thou dost so charge us What can you say for your Christ and for your way of Salvation and for your Scriptures above what other Men can say for their Worship or their Superstition A Christian should know the distinct and special Excellency of his Profession Jer. 6.16 God bids us Stand in the way and see and ask for the old Paths Where is the good Way It is good to survey the Superstitions we have in the World and compare the Excellency of our holy Profession with other Professions In Scripture we are required not only to glorify God but to sanctify him Isa. 8.13 Sanctify the Lord of Hosts in your Hearts So 1 Pet. 3.15 Sanctify 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 Now what is it to sanctify It is to set apart any thing from common Uses This
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
could not be supposed to feign Now he appealeth to their Experience You know in all your Hearts c. So Solomon speaks 1 Kings 8.56 Blessed be the Lord that hath given rest unto his People Israel according to all that he promised there hath not failed one word of all his good Promise which he promised by the Hand of Moses his Servant So if a Man would but observe the Course of Providence after a little Faith and Patience which is required of all that would inherit the Promises God never failed but made good his Word to a Tittle Object Many Temporal Mercies are Promises which Promises are not accomplished Answ. They are promised still with exception of the Cross. God is tied no further than the Covenant tieth him Psal. 89.31 32 33. If they break my Statutes and keep not my Commandments Then will I visit their Transgression with a Rod and their Iniquity with Stripes Nevertheless my loving-kindness will I not utterly take from him nor suffer my faithfulness to fail My Covenant will I not break nor alter the thing that is gone out of my Lips Object But the Scriptures do absolutely press and inculcate these Hopes of temporal Mercies Answ. No only they are mentioned in the Promise partly to encourage our Hearts to pray we should not else ask them 2 Chron. 20.9 If when Evil cometh upon us as the Sword Judgment or Pestilence or Famine we stand before this House and in thy Presence and cry unto thee in our Affliction then thou wilt hear and help Psal. 119.49 Remember thy Word unto thy Servant upon which thou hast caused me to hope Partly to shew that God is able to keep them from such distress and if it be good for them will keep them Dan. 3.17 Our God whom we serve is able to deliver us from the burning fiery Furnace and he will deliver us out of thine Hand O King Partly to shew that if we have such Mercies we have them by virtue of a Promise Psal. 128.5 The Lord shall bless thee out of Sion To see a Mercy come out of the Womb of a Promise is very sweet and comfortable Partly to comfort them if they have them not they shall have the spiritual Part nothing shall light on them as a Curse We must go into the Sanctuary to know the meaning of such Promises God will deliver either from the Lion or from every Evil Work 2 Tim. 4.17 18. I was delivered out of the Mouth of the Lion And the Lord shall deliver me from every evil Work If there be any Temporal Promise you may expect the Mercy in kind or as good There is not a waste word in the Promise God will give them satisfaction The People of God never complain when their Thoughts are regular Partly because God seldom faileth a trusting Soul few Experiences can be given to the contrary Psal. 91.2 3. I will say of the Lord He is my Refuge and my Fortress my God in him will I trust Surely he shall deliver me from the Snare of the Fowler and from the noisom Pestilence Thereby there is another Engagement on God Isa. 26.3 Thou wilt keep him in perfect Peace whose mind is stayed on thee because he trusted in thee Psal. 9.10 And they that know thy Name will put their trust in thee for thou Lord hast not forsaken them that seek thee Vse Learn to regard the Promises and Threatnings of the Word with more Reverence as if God in Person had delivered them to you 1 Thess. 2.13 For this cause also thank we God without ceasing because when ye received the Word of God which ye heard of us ye received it not as the Word of Men but as it is in Truth the Word of God Look to the Threatnings God hath left room for his Mercy and that must be sought in God's way or else we have no Security and Peace Look to the Promises 1. Seek after them more and mind them more Sure your Neglect saith you do not count them true 1 John 5.10 He that believeth on the Son of God hath the Witness in himself he that believeth not God hath made him a Liar because he believeth not the Record that God gave of his Son If one should proffer you an hundred Pounds and you should go away and never heed it it is a sign you do not believe him 2. Venture more on the Promises they are God's Bills of Exchange whereby you have Treasures in Heaven Deny Interests God will make it up 3. Rejoice in them more You have Blessings by the Root Heb. 11.13 These all died in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them they hugged the Promises Do you ever refresh your selves with the remembrance of them Do you ever bless God for your Hopes and say I will rejoice in God because of his Word 4. Wait for the accomplishment of them The Word of the Lord is a tried Word The Saints are tried and the Word is tried Psal. 12.6 The Words of the Lord are pure Words as Silver tried in a Furnace of Earth purified seven times It is enough for Faith that we have the Promise Fourthly God hath owned the Word by associating the Operation of his Grace and powerful Spirit with it and with no other Doctrine Things of a powerful Operation do evidence themselves as Fire by Heat the Wind by its Noise and Strength Salt by its Savour the Sun by Light and Heat and the like Moral Principles that are effectually operative manifest themselves also Let us see how the Case standeth with the Scripture It is called Rom. 1.16 The Power of God unto Salvation and the preaching of the Cross is to them which are saved the Power of God 1 Cor. 1.18 And 1 Cor. 2.4 My Speech and my Preaching was not with enticing words of Man's Wisdom but in demonstration of the Spirit and of Power And 1 Thess. 1.5 Our Gospel came not unto you in Word only but in Power and in the Holy Ghost and in much Assurance It giveth a perswasion of it self by its being the Power of God and the Rod of his Strength Psal. 110.2 The Lord shall send the Rod of his Strength out of Sion When the Egyptians saw the Miracles that Moses wrought they confessed the Power of God that God was with him Exod. 8.19 Then the Magicians said to Pharaoh This is the Finger of God And when the Scripture evidenceth so great a Power it shews it self to be of God as in judging the Hearts of Men. Heb. 4.12 The Word of God is quick and powerful and sharper than any two-edged Sword piercing even to the dividing asunder of Soul and Spirit and of the Joints and Marrow and is a Discerner of the Thoughts and Intents of the Heart In convincing them of their evil Estate 1 Cor. 14.25 And thus are the Secrets of the Heart made manifest and so falling down on his Face
to have a good opinion of a thing till we make trial The Testimony of the Church hath inclined us to think that the Scriptures are the Word of God not that the Church can make and unmake Scripture when it pleaseth as a Messenger that carrieth Letters from a King doth not give Authority to them 3. How the Church hath witnessed to the Truth of the Scriptures in all Ages Partly by Tradition partly by Martyrdom 1. By Tradition Holy Books were indited one after another according to the necessity of Times and still the latter confirmed the former Moses was confirmed by Joshua Chap. 23.6 Be ye couragious to keep and to do all that is written in the Book of the Law of Moses And Joshua and others by succeeding Prophets and all were confirmed by Christ Luke 24.44 These are the Words which I spake unto you while I was yet with you that all things must be fulfilled which were written in the Law of Moses and 〈◊〉 the Prophets and in the Psalms concerning me For the New Testament it was confirmed by all the succeeding Ages of the Church Christians different in other things yâ—t agreed these to be the Writings of the Apostles So that we have a more general consent than we have about any other Matter probable in the World Men of excellent Parts and Learning that were not apt to take Matters on trust all assent to Scripture as the publick Record for the trial of Doctrines When Heirs wrangle they go to the Last Will and Testament 2. By Martyrdom The Patience and Constancy of the Martyrs who have ratified this Truth with the loss of their dearest Concernments yea even of Life it self Rev. 12.11 They overcame by the Blood of the Lamb and the Word of their Testimony and they loved not their Lives unto the Death It is possible that a Man may suffer for a false Religion and sacrifice a stout Body to a stubborn Mind but because there is counterfeit Coin is there no true Gold The Devil's Martyrs are neither so many for number nor for temper and quality so holy so wise so meek as Christ's Champions The Christian Religion can shew you Persons of all Ages Young and Old of all Sexes Men and Women of all Conditions of Life Noble and of low Degree of all Qualities Learned and Unlearned Persons that could not be suspected to be mopish or melancholy or tired out with the Inconveniences of an evil World but were in a capacity to enjoy temporal Things with the highest delight and sweetness and yet counted not their Lives dear to them to confirm the Truth of this Word What is dearer to Men than Life And this not out of any desire of vain Glory their Death being accompanied with as many disgraceful as painful Circumstances not out of any sensless stupidity or fierceness of Mind they being of a meek Temper and blamed for nothing else but their constancy in asserting that Truth which they professed not out of any confidence in their own strength in bearing those horrible Cruelties that were inflicted upon them but humbly committing themselves to God and imploring his Strength did deliberately and voluntarily give up themselves to be cruelly butchered and tormented as a Testimony of the Power of this Truth upon their Hearts some of them kissing the Stake thanking the Executioner others wrestling a while with Flesh and Blood and natural desires of Life yet the Love of the Truth prevailing came at length to encounter the Horrors of a cruel Death with a well-tempered Constancy and Resolution which certainly in so many thousands even to an incredible Number could not be without some Divine Power and Force upon their Souls That all this should be done by Persons otherwise of a delicate tender Sense and a meek and flexible Spirit what should move them to it but the Power of the Truth This being a Religion of little Reputation in the World which the Philosophers and Disputers of that Age sought to batter down with Arguments the Politicians with all manner of Discouragements the Orators with a Flood of Words the Tyrants with Slaughters and Torments the Devil by all manner of Crafts and Subtilties What had the poor Christians before their Eyes but Prisons and wild Beasts and Gibbets and Fires and Racks and torturing Engines more cruel than Death They had Flesh and Blood as well as others a Nature that continually prompted them to spare themselves as well as others Life was as dear to them and their care of their Families and Little-ones as great their respect to Parents and Friends as much in them as any yea more Religion requiring natural Affection in the highest Exercise and intendering their Hearts with a sense of their Duty Yet rather than give their Bibles to be burnt or be led away from their Religion they could trample upon all Certainly such an invincible constancy could not be imputed to any rigid Sullenness or foolish Obstinacy or distempered Stiffness but meerly to the love of Truth which prevailed over all other Concernments Let it shame us that they could part with Life and all their Interests for Christ and his Truth and we cannot part with our Lusts they with their well-being and we not with our ill-being Could they suffer the Persecutors to destroy their Bodies and will not we suffer the Fire of the Word to consume our Lusts Reason and Conscience is calling upon us to quit these things and yet we hug them to our great Prejudice we to whom a little Duty is so irksome a little pains in Prayer so tedious what would we do if the Fires were kindled about us and we were every day to carry our Life in our Hands and could look for nothing but Halters and Stakes and Instruments of Destruction Surely our Spirits are too silken and soft for such a Religion so abstracted from Ease and Pleasure and worldly Interests III. The Malignant World hath owned it the deadly hatred of the Devil and the constant opposition of wicked Men is a proof of it The Malignant World know it and therefore they hate and oppose it The Reason of the Argument is because the Heart of Man is naturally averse to God 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 Now that which all wicked Men do universally and constantly oppose and malign certainly that is of God As Christ saith of his own Disciples John 15.19 If ye were of the World the World would love its own but because ye are not of the World but I have chosen you out of the World therefore the World hateth you So may we reason If the Scriptures were of Men if devised by them and suitable to their Lusts and Humours the Men of the World would receive them with a great deal of stillness Flesh and Blood would love its own But carnal Men have constantly
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
Zin because ye sanctified me not in the midst of the Children of Israel 4. Another Quality to be discerned in the Manner and Form of the Scriptures is the Harmony and Agreement that is to be found in them all along notwithstanding the diversity of Times Places and Persons still there is an increase of Knowledg and Dispensations rise higher and higher as the Light increaseth till Noon-day but there is no difference Luke 1.70 As he spake by the Mouth of his Holy Prophets which have been since the World began One Mouth many Prophets They lived in such distant Ages handled such diversity of Arguments yet all conspired in promoting the same Truth which is now revealed to us in the New Testament There is a great difference of Style some speak with more loftiness and majesty others with greater familiarity and humility of Expression yet all promoting the same thing There is a difference in the manner of Prosecution yet an exact harmony in the Substance and essential Quality of their Writings not only in their general drift and scope to set out the Glory of God and the Good of Mankind but in the matter handled without any spice of secular Vanity as is to be seen in other Writings So that one and the same Spirit appeareth throughout the whole 1 Cor. 12.4 Now there are diversities of Gifts but the same Spirit Yea there is not only a diversity of Style but a different degree of Light according to the increase of God's Dispensations yet there is an Harmony God's Name and Style and the Mystery of Christ was made known to the Church by degrees the solemn Title and Style of God was not one and the same from the beginning of the World but tho they were divers yet they were not one contrary to another but one perfecting the other He is called by Melchisedeck The most High God Possessor of Heaven and Earth Gen. 14.19 Afterwards by reason of his Covenant with Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Alsufficient Gen. 17.1 I am the Almighty God or the Alsufficient God walk before me and be thou perfect Then when he was put to it he made known himself by the Name of Jehovah Exod. 6.2 3. And God spake unto Moses and said unto him I am the Lord. And I appeared unto Abraham unto Isaac and unto Jacob by the Name of God Almighty but by my Name IEHOVAH was I not known unto them And after the appropriation of the Covenant to the Family of the Patriarchs he is called the God of Abraham of Isaac and of Jacob Exod. 3.15 The Lord God of your Fathers the God of Abraham the God of Isaac and the God of Jacob hath sent me unto you This is my Name for ever and this is my Memorial unto all Generations Then upon experience of God's care of them he is called Exod. 20.2 The Lord thy God which hath brought thee out of the Land of Egypt out of the House of Bondage Then the Lord that brought his People out of the North Country Jer. 23.7 8. Therefore behold the days come saith the Lord that they shall no more say The Lord liveth that brought up the Children of Israel out of the Land of Egypt But the Lord liveth which brought up and which led the Seed of the House of Israel out of the North Country and from all Countries whither I had driven them and they shall dwell in their own Land Then when the Sun of Righteousness was risen the God and Father of our Lord Jesus Christ 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 c. 2 Cor. 1.3 Blessed be God even the Father of our Lord Jesus Christ the Father of Mercies and the God of all Comfort Ephes. 1.3 Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all Spiritual Blessings in Heavenly Places in Christ. So for the Mystery of Redemption First it was revealed to Adam to be by the Seed of the Woman Gen. 3.15 I will put enmity between thee and the Woman and between thy Seed and her Seed It shall bruise thy Head and thou shalt bruise his Heel Then to Abraham by thy Seed Gen. 12.3 In thee shall all the Families of the Earth be blessed which was repeated to Isaac to cut off Ishmael then to Jacob to cut off Esau. Then it was revealed out of what Tribe he should come viz. out of Judah Gen. 49.10 The Scepter shall not depart from Judah nor the Law-giver from between his Feet until Shiloh come Then that he should come of David's Line Isa. 11.1 There shall come forth a Rod out of the Stem of Jesse and a Branch shall grow out of his Roots And that he should be born of a Virgin Isa. 7.14 Behold a Virgin shall conceive and shall bear a Son and shall call his Name Immanuel There is a difference of manifestation yet still an Harmony as there is a difference between a small Print and a great Print but the Matter is the same The Mystery of God manifested in the Flesh is set forth in a fairer Edition 5. There is one Character more in the Form and Manner of these Writings and that is Impartiality Kings and Subjects are bound by the same Laws liable to the same Punishments encouraged by the same Promises If the Scriptures were only a Politick Device to keep Subjects in awe there would be some exemption for Potentates but they are alike obnoxious to God's Judgment and the same Tophet that is provided for the Peasant is provided for the Prince Isa. 30.33 For Tophet is ordained of old yea for the King it is prepared he hath made it deep and large c. Tophet was a Valley where the Idolatrous Jews were wont to burn their Children therefore as a fit Type of Everlasting Punishment it is put for Hell it is capacious enough to receive all King and Subject Now the Scriptures that threaten Potentates as well as others must needs be a Law that cometh from an higher than the Highest Who would presume else to threaten those in Power Rev. 20.12 And I saw the Dead small and great stand before God and the Books were opened and another Book was opened which was the Book of Life and the Dead were judged out of those things which were written in the Books according to their Works On this side the Grave there is a distinction between Man and Man but all are alike obnoxious to Christ's Judgment and all stand in dread of it There is enough in the Scriptures to astonish the Heart of the mightiest Potentate and make it tremble II. Now from the Matter of the Scriptures I am much prevented from what is published on James 1.18 But let me speak something now All that is spoken in the Scripture may be reduced to these five Heads Precepts Promises Doctrines Histories Prophecies Now all these
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
Ones of God whom they malign and against whom their Heart riseth 2. It stirreth them up to come out of their wicked Condition that is out of a state of Nature Psal. 7.11 God is angry with the Wicked every day 3. To put in for a share in this Blessed Estate that they may be some of those whom he loveth as he loved Christ. Vse 1. Caution to the Carnal World do not hate those whom God thus loveth To you they are accursed but God counteth them precious Isa. 43.4 Since thou wast precious in my sight thou hast been honourable and I have loved thee To you they are the Scurf and Off-scouring 1 Cor. 4.13 We are made as the filth of World and the Off-scouring of all things to this day But to God they are Jewels Mal. 3.17 They shall be mine saith the Lord in the day when I make up my Jewels Vse 2. Advice to the Children of God to promote the Conviction and Conversion of the Carnal 1 Pet. 2.12 Having your Conversation honest amongst the Gentiles that whereas they speak against you as evil Doers they may by your good Works which they shall behold glorify God in the Day of Visitation Herein you imitate your Master and your own Safety lieth in it SERMON XLI JOHN XVII 24 Father I will that they also whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me for thou lovedst me before the Foundation of the World WE have hitherto seen Christ's Prayers for the Happiness of his Church in the present World now he prayeth for their Happiness in the World to come His Love looketh beyond the Grave and outlasteth the Life that now is he cannot be contented with any thing on this side a Blessed Eternity Glory as well as Grace is the Fruit of his Purchase and therefore it is the Matter of his Prayers Every Verse is sweet but this should not be read without some ravishment and leaping of Heart One saith he would not for all the World that this Scripture should have been left out of the Bible Certainly we should have wanted a great Evidence and Demonstration of Christ's Affection Every word is emphatical Let us view it a little Here is a Compellation a Request and the Reason of that Request The Compellation Father In the Request there is the Manner how it is made I will The Persons for whom it is made that they whom thou hast given me The Matter of the Request in Presence and Vision be with me where I am that they may behold my Glory Or the Matter is Everlasting Happiness which is described by the Place of Enjoiment and our Work when we come thither Now the Reason of all is the Father's eternal Love to Christ and in Christ to us for thou hast loved me before the Foundation of the World First The Compellation Father The Titles of God are usually suited to the Matter in Hand Christ is now suing for a Child's Portion for all his Members and therefore he saith Father God is Christ's Father by Eternal Generation and ours by gracious Adoption whence our Title to Heaven ariseth And therefore it is called an Interitance Col. 3.24 Knowing that of the Lord ye shall receive the Reward of the Inheritance It is not simply Wages such as a Servant receiveth from his Master but an Inheritance or a Child's Portion such as Children receive from Parents And it is very notable the Apostle there speaketh of Servants who are saved as God's Sons So our waiting for Glory is expressed by waiting for the Adoption Rom. 8.23 because then we have the Fruit of it We hold Heaven not by Merit nor by our Purchase nor by Privilege of Birth but by Adoption The Ground of Expectation is put for the Matter of Expectation waiting for the Adoption And now we wait because now we have jus haereditatis then we have Possession Vse 1. This Notion represents the freeness of Grace in giving us Glory we do not receive it as a Debt but as a Gift Nothing is more free than an Inheritance It was purchased by Christ but it was given to us we receive it by vertue of his Testament and the Father's Promise It is called an Inheritance Ephes. 1.18 What is the Riches of the Glory of his Inheritance in the Saints an Inheritance cometh freely and without Burden and Encumbrance Thus we hold Heaven by all kind of Titles we have it by Purchase and we have it freely Christ maketh the Purchase and we possess the Gift It is a greater Security to our Hopes when we can look for Heaven from a Merciful Father and a Righteous Judg it is Just Christ having paid the Price Therefore it is called the Gift of God through Jesus Christ our Lord Rom. 6.20 It is the Father's Gift but for the greater Honour to God and security to us it is Christ's Purchase Vse 2. It sheweth the Necessity of becoming Sons to God if we expect Heaven Children can only look for a Child's Portion The World is a common Inn for Sons and Bastards but Heaven is called our Father's House none but Children are admitted there John 3.3 Except a Man be born again he cannot see the Kingdom of God Seeing is often put for enjoying yet the Word is emphatical they shall not have so much as a glimpse of Heaven but are cast into everlasting Darkness A Man should never be quiet till he be one of the Family and can evidence his New Birth As they were put from the Priesthood as polluted that could not find their Genealogy Ezra 2.62 So if you cannot prove your descent from God you are disclaimed and reckoned not to God's but to Satan's Family Vse 3. It teacheth God's Children with Patience and Comfort to wait for this happy Estate Rom. 8.23 And not only they but our selves also who have the first Fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Bodies You do not yet know what Adoption meaneth the Day of the Manifestation of the Sons of God is to come 1 John 3.3 Behold now are we the Sons of God but it doth not appear what we shall be It doth not appear therefore wait There is the Spirit of an Heir and the Spirit of a Servant as we read of the Spirit of Adoption A Servant must have something in Hand Pay from Quarter to Quarter they do not use to expect their Master's Possession but an Heir waiteth till it fall You may look upon the Compellation as an Expression of Christ's hearty good-Will When he â—ueth for our Glorification he improveth all his Interest in God Father I will When he pleadeth for himself he useth the same Compellation Vers. 1. Father glorify thy Son Vers. 5. And now O Father glorify thou me with thine own self Thus here Christ's Heart is much set upon the Happiness of his Members if there be any
sin and God being pacified in Christ doth restore it to us Man brought upon himself spiritual death by sin and the gift of the sanctifying Spirit is the great and first Act of Gods pardoning Mercy and a means to qualifie us for other parts of Pardon Though the thing be plain of it self yet to make it more clear to us 2. Let us distinguish of the kinds of Justification There is a twofold Justification it is either constitutive or executive First Constitutive Justification is by the new Covenant when those who submit to the Terms are constituted or made righteous Joh. 5.24 He that heareth my word and believeth in him that sent me hath everlasting life and shall not come into condemnation but is passed from death to life There is Gods Grant and whosoever can make good his Claim hath a right to Justification by Gods own Grant according to the Law of Grace he is one freed from sin Secondly Executive when God accordingly taketh off all penalties and evils and giveth us all the good which belongeth to the Righteous or Justified as in the case in hand when God giveth us the Spirit to break the power and reign of sin And therefore so often in Scripture is God said to sanctifie us as a God of Peace or as a God pacified and reconciled to us in Jesus Christ Heb. 13.20 21. Now the God of peace that brought again from the dead our Lord Jesus that great Shepherd of the sheep through the blood of the everlasting covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his sight 1 Thess. 5.23 And the very God of peace sanctifie ye wholly c. 2 Cor. 5.18 And all things are of God who hath reconciled us to himself by Jesus Christ. This God doth as a Judge acting according to the Rules of Government constituted in the new Covenant upon the account of the Merit of Christ and our actual interest in him II. As to the Degree how far we are freed from sin 1. All the justified and converted to God are freed from the Reign of it The flesh though it remaineth is made subject to the Spirit which by degrees doth destroy the reliques of sin For it is said of the justified Rom. 8.1 There is no condemnation to them that are in Christ Jesus who walk not after the flesh but after the Spirit 2. The more obedient we are to the motions of the sanctifying Spirit the more power we have against sin Gal. 5.18 If ye be led by the Spirit ye are not under the Law under the irritating Power and Curse of it Many sins are in a great measure left uncured as a part of our punishment We should have more of his Spirit and so more of his Grace to mortifie sin if we did mind more the Covenant we have made with God as our Sanctifier but degrees of Grace may be forfeited by our unworthy dealing with the Spirit Eph. 4.30 Grieve not the Spirit of God whereby ye are sealed to the day of redemption He seeketh by degrees to fit us for our everlasting estate and final deliverance from all sin and the consequence of sin 2 Cor. 5.5 Now he that hath wrought us for the self same thing is God who also hath given to us the earnest of his Spirit And therefore he must not be obstructed in his work while he is preparing the Heirs of Promise afore-hand unto Glory lest we lose not only the comfort of our future Hopes but also be set back in the spiritual Life and so grieve both our Sanctifier and our Comforter 3. If we fall into hainous wilful sin God manifesteth his displeasure against the party sinning by withdrawing his Spirit This was the evil that David was so much afraid of Psal. 51.10 11 12. Create in me a clean heart and renew a right spirit within me Cast me not away from thy presence and take not thy holy Spirit from me Restore unto me the joy of thy salvation and uphold me by thy free Spirit In which expressions he desireth that God would not withdraw his Grace and the influence of his holy Spirit which by that hainous sin he had so justly forfeited This is the sorest Judgment on this side Hell to be deprived of Communion with God in point of Grace Though it may be not a total separation from his Presence and Grace yet it is a degree of it when God is strange to us and suspendeth all the Acts of his complacential Love leaving us dull and sensless that we have no heart or life to any thing that is spiritually good Yea if after such scandalous falls we repent not the sooner God may deliver us up to brutish lusts the evils are lesser and greater according to the rate of our sins or neglects of grace These penal withdrawings of his Spirit should therefore be observed for God sheweth much of his pleasure or displeasure by giving and withholding the Spirit His Blessing and Favour is shewed this way Prov. 1.23 Turn ye at my reproof behold I will pour out my Spirit upon you and I will make known my words unto you But when God is refused or neglected or highly provoked Psal. 81.11 12. My people would not hearken to my voice and Israel would none of me so I gave them up unto their own hearts lust and they walked in their own counsels This is more than all the calamities of the World 4. Where the work is really begun and duly submitted unto we have hopes of a better estate it still increaseth towards that perfect Blessedness when we shall be without spot and blemish or any such thing Eph. 5.27 What a life do Gods holy Ones live in Heaven who are wholly freed from sin There is no worldly mind nor pride nor passion nor fleshly lust to trouble them Here many wallow in their own dung others are in a great measure defiled and blemished but there they are freed not only from the Reign but Being of sin Hath God been so kind to them in glory And will he not do the same for us also There is none in Heaven by the first Covenant all that are there come thither as sanctified and justified by Jesus Christ and in the way of his pardoning grace Surely since we have the same Redeemer depend upon the Merit of the same Sacrifice and wait for the same Spirit in the use of all holy means and endeavours he will not be strange to us Christ is willing if we are willing there you will find it sticketh he came to take away sin but we will not give way to his Spirit we are neither sensible of our sickness nor earnest for a cure at least a sound cure We seek ease and comfort more than the removing of the distemper but if we were throughly willing will he fail a serious Soul It is Christs Office to expiate sin and destroy it his Blood was shed for his
of the Lord therefore one of them you are a servant of sin or a servant of the Lord. I shall prove it by these Considerations 1. That all men are either good or bad carnal or regenerate there is no middle state All that can make us demur upon this must be either this Objection That all Sinners are not alike vicious but they are all Sinners Isa. 53.6 All we like sheep have gone astray we have turned every one into his own way As the chanel is cut so doth corrupt Nature vent and issue forth some serve one sin some another but if you give up your selves to any sin to serve that you are slaves to sin Psal. 119.133 Order my steps in thy word and let not any iniquity have dominion over me It may be you are no Adulterer no Drunkard yet you have your way of sinning or some great drain into which all your corruption emptieth it self Or this Objection That some are inter regenerandum upon Regeneration as being under some common work of the Spirit which if God bless may be the beginning of a new Estate As for instance take that Scripture Mat. 13.45 46. The kingdom of heaven is like to a merchant man seeking goodly pearls and when he had found one of great price he went and sold all that he had and bought it The seeking of goodly Pearls is the inclination of Nature to Happiness the finding one of great price is common Grace which implieth Knowledge some kind of Faith and Esteem of Christ but his going and selling all to buy it is special and saving Grace All men would be happy none can be happy but by Christ when we count all things dung and dross that we may gain Christ then we are really converted Now before this here is some knowledge some assent some value for Christ. Do not these things make a middle Estate Answ. No though they have some thoughts bubbling up in their minds concerning the Goodness of God the necessity of a Saviour the Love of Christ and the Joys of Heaven yet they are not so rooted in the heart as to become a new Nature in them or the Habit and Principle of their daily course of Life they do not gain the Heart to Christ and ingage us resolvedly to do his Will and therefore they are to be reckoned among the carnal and unsanctified though not among the prophane So the young Man had a great deal of good in him for which Christ loved him but he went away grieved for he had great possessions Mark 10.21 22. And we read of another to whom Christ said Thou art not far from the kingdom of God Mark 12.34 that is from being a Christian but really was not so for he put the Question to Christ temptingly Many that come near never enter and though they be almost Christians yet if not altogether they are not converted and so to be reckoned among the obedient Servants of God So that this needeth not stop our way though they have some Convictions of the good of Holiness and evil of Sin and some mind to part with it yet there is no saving Change till their hearts be subdued to a resolute obedience 2. That no man can serve both This is asserted by our Lord in so many words Mâ—t. 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 Where the Masters are opposite and differ in their imployments and designs it is impossible that a man can comply with both Indeed if two men or more do consent to imploy one and the same man in the self same business and service then as we say many stones make but one load and many things of several weights but one burden thus two or three men or more concurring in the same designs make but one Master But to execute the will of men that differ in their designs is as impossible as to go hither and thither at once If their commands were subordinate one to another they might both have their answerable obedience God in the first place Sin in the next but their commands are contrary and both require our full strength of mind heart and life therefore it is impossible that he that serveth sin should be a servant of God for God will have the heart and mind and whole man to do what he requireth whatever the consequence be and sin will have the whole mind heart and endeavour whatever come of it So that a man must needs be divided between his obedience to God and his obedience to Sin and forsake the one and cleave to the other if he will in good earnest serve either Master So much as he giveth to Sin so much his mind and heart must be drawn away from God and obedience to him and he must offend God when his Lust craveth it of him Or else on the other side he must always be alienating his heart from sin and devoting it to God if he be a true Servant of the Lord. Many would compound these things that are so irreconcileable they hope to please the Flesh and God too it may be they have something that is good in them but much more that is bad the bent of their hearts is more for sin than against it the good is controuled by the evil which hath the chief power in the Soul for certainly it hath so when we wittingly or willingly continue in any sin and take on a little Religiousness either to hide it or feed it as in many their Religion maintaineth their Lusts and they take the more liberty to live in sin because they have some kind of love to God and do some good thing that he hath required of them to excuse the bad 3. All of us by Nature were servants of Sin it is Grace that maketh us servants of God So it followeth vers 17. But God be thanked that ye were the servants of sin but ye have obeyed from the heart that form of doctrine which was delivered you God created us and therefore was our rightful Lord but Sin hath invaded Mankind and reigned over them and by a right of Recovery God seeketh to recover the Creature to himself and to possess his own again Therefore in the consultation about the choice of a Master we must not take it as if the heart of man were a meer Waste occupied by none but left to the next Comer to seize upon No there is an Usurper there already sin commandeth and imployeth our time and strength and we must be made free from sin before we can become servants to God The business is whether we have changed Masters and are willing that God should be restored to his Right out of which he hath been so long kept They have a Notion in the Civil Law which they call Jus postliminii a Right of entring upon their own again
well as our souls 1 Thes. 5.23 I pray God sanctifie you wholly your whole spirit soul and body He sanctifieth the body as he maketh it obedient to his motions and a ready instrument to the soul now when the body was given up to the spirit to be sanctified it was consecrated to immortality 't is by the spirits sanctifying the soul that it was made capable of seeing and loving God so the body of serving the soul in our duties to God now shall a Temple of God be utterly demolish'd That body that was kept clean for the Holy Ghost to dwell in and to be presented immaculate at the day of Christ come to nothing Indeed for a while it rotteth in the grave but his interest in it is not made void by death and his affection ceaseth not this body was once his House and Temple and he had a property in it therefore he hath a love to our dust and a care of our dust and will raise it up again 6. Because the great work of the spirit is to retrench our bodily pleasures and to bring us to resolve by all means to save the soul whatever becometh of the body in this world and to use the body for the service of the Lord Jesus Christ Now the spirit would not put us upon the labours of the body and take no care for the happiness of the body these two always go together 1 Cor. 6.13 The body is for the Lord and the Lord for the body Christ expecteth service from the body and gave up himself for the redemption of it as well as the Soul 1 Cor. 6.20 The body is his in a way of duty and his in a way of charge this reason should the more sink into you because spirit and flesh are so opposed in Scripture Flesh signifyeth our inclinations to the bodily life as spirit doth the bent and inclination of Soul to God and Heaven the great work of the Holy Spirit is to subdue the lusts of the flesh Rom. 8.13 If ye through the spirit do mortify the deeds of the body ye shall live if we obey him in his strivings against the flesh Gal. 5.16 Walk in the spirit and you shall not fulfil the lusts of the flesh Christ giveth us his spirit to draw us off from bodily pleasures that tasting Manna the diet of Egypt may have no more relish with us So Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof They hold a severe hand over all the appetites and passion of the flesh and Rom. 13.14 Make no provision for the flesh to fulfil the lusts thereof Do not addict your selves to pamper and please the body One great part of practical Religion is to bring us to love the pleasures that are proper to the immortal Soul above the sottish and bruitish pleasures of the body Well then was Religion intended only to make a great part of us miserable which part yet is the workmanship of Gods hands when there is so much hardship put upon the body such labours and pains such care and watchfulness his very self-denyal is an argument that the spirit in us thus commanding and governing us is a pledg of Glory 7. There is in the Soul a desire of the happiness of the body not only a natural desire to live with it as its loving mate and companion which maketh us loth to part wiâ—â— it and if the will of God were so the Saints would not be uncloathed but cloathed upon that mortality might be swallowed up of life 2 Cor. 5.4 They would desire not to put off these bodies at least not to part with them finally But a spiritual desire inkindled in us by the Holy Ghost that now dwelleth in us for the Apostle addeth v 5. He that wrought us for the self same thing is God God hath framed us to desire this Impassible Eternal and Immutable life in our bodies as well as our Souls More plainly elsewhere Rom. 8.23 We that have the first fruits of the spirit groan within our selves waiting for the adoption the redemption of our bodies That is the Resurection of the Body to be redeemed from the hands of the grave Mark these groans are stirred up in them by the first fruits of the spirit now would the Holy Ghost stir up these groans and desires if he never meant to satisfie them That were to mock us and vex us which cannot be imagined of the Holy Spirit Well then since these desires are of Gods own framing raised up in us by his spirit they will not be disappointed but will in time be fulfilled 8. From the nature of death Death is that power which God hath given the Devil over men by reason of sin Heb. 2.14 That he might destroy him that had the power of death even the Devil The power of separating Soul and Body and keeping us from eternal life God inflicteth it as a Judg but the Devil as an Executioner he is not dominus mortis sed minister mortis The Devil inticeth them to sin by which they deserve death and the sting of death is sin 1 Cor. 15.56 The Devil hath the power of death as carnal men are taken captive in his snares 2 Tim. 2.26 And when they die he may have an hand in their torments while men live they are in the House of God are under the protection of God and have the offers of grace but if they harden their hearts and despise these offers they are cast forth with the Devil and his Angels The judg giveth them over to the Gaoler and the Gaoler casts them into prison from whence they come not forth till they have paid the utmost farthing Luke 12.58 But Christ came to deliver us from this and all that imbrace his salvation the spirit puts them into a state of freedom and liberty of the children of God And as to them Satan is put out of office he cannot keep them from entering into eternal life The power of death is taken from him and therefore though their bodies be kept for a while under the state of death yet at length the spirit freeth them from the bondage of corruption and bringeth them into the glorious liberty of the Children of God They shall at length rejoyce and triumph in God O death where is thy sting O Grave where is thy victory 1 Cor. 15.55 56 57. They die as well as others but death is not the power of the Devil over them but one of those saving means by which God worketh their life and happiness 't is the beginning of immortality and the gate and entrance into life They are not in the custody and power of the Devil as the spirits in prison and the bodies of the wicked are but in the hand and custody of the Holy Ghost Thy dead man shall live with my body shall they arise Isa. 26.19 The key of the grave is in Christs hand he is the guardian of their
your Lord and happiness to Chrâ—st as your Redemer and Saviour to the Holy-Ghost as your guide comforter and sanctifier We renew this consent in the Lords Supper that we may bind our selves the faster to him to submit to his spiritual Discipline that our cure my be wrought in us 2. You must obey his sanctifying motions for otherwise this resignation was in vain therefore we must faithfully endeavour by the power and help which he giveth us to mortifie sin we must strive against sin and we must strive with them to strive and resist him argueth great prophaness Gen. 6.3 Acts 7.51 Not to strive with him much neglect and laziness you must strive with your hearts when the spirit is striving with you and take the season of his special help 'T is not at our command for the wind bloweth as it listeth take it when you have it 'T is an offence to the spirit when the flesh is obeyed before him men are easily intreated by sin but deaf to his motions 3. Use the appointed means by which the spirit worketh There are means of obtaining the spirit at first by the Word and Prayer The spirit is conveyed by some Doctrine for Gods operative Power is applyed to man as a reasonable creature not for necessity For the Word Gal. 3.2 Received ye the the spirit by the works of the law or the hearing of faith So for Prayer If not for friendships sake c. Luke 11.8 13. yet because of his importunity If ye being evil know how to give good gifts to your children how much more shall your heavenly father give the holy spirit to them that ask it Beg it of God upon the account of Christ Titus 3.5.6 But we speak now of another thing not the gift of the spirit at first but the supply of the spirit 'T is gotten the same way the spirit joyneth his power and efficacy with the proper instituted means the Word which is the sword of the spirit Eph. 6.17 This sword was made by the spirit Holy men spake as moved by the Holy Ghost Used by the spirit to vanquish Satan 1 John 2.14 And the word of God abideth in you and ye have overcome the wicked one â—Tis used for the defence of the better part the sword of the flesh is the excessive love of pleasures some carnal bait And by it the power of the holy ghost came upon us Acts 10.44 While Peter yet spake these words the Holy Ghost fell on all them that heard the word A spirit of sobriety godliness meekness and the fear of the Lord. We cannot make use of this sword without the spirit 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth through the spirit So Sacraments 1 Cor. 12.13 And have been all made to drink into one spirit Prayer looking up to God who helpeth us in our conflicts openeth their ears to discipline and commandeth that they return from iniquity Job 36. And breaketh the yokeless disposition and opposition in our hearts 4. To forbear those wilful sins which grieve the spirit Eph. 4.30 Grieve not the spirit 1 Thes. 5.19 Quench not the spirit do not provoke him to withdraw his assistance from us as David was sensible of his misery Psa. 51.10 11 12. Create in me a clean heart O God and renew a right spirit within me cast me not away from thy presence and take not thy holy spirit from me restore unto me the joy of thy salvation and uphold me by thy free spirit SERMON XX. ROM VIII 13 ye shall live WE come now to the Promise ye shall live Doct. That life is promised to those that seriously improve the assistances of the spirit for the mortifying of sin 1. What is the life here promised the life of Grace or the life of Glory I shall give my Answer in Three Considerations 1. The more we die unto sin the more fit we are to live that new life which becometh Christians or new creatures For Mortification and Vivification do mutually help one another So much sin as remaineth in us so far is the spiritual life clogged and obstructed therefore it is called a weight that hangeth upon us and retardeth and hindreth us in all our heavenly flights and motion Heb. 12.1 That weight is there explained to be sin that doth easily befet us 't is the great impediment to the heavenly life and maketh our progress therein slow and troublesom Well then the more these inordinate inclinations are broken and mortifyed the more we are alive unto Righteousness as the Scripture every where witnesseth and the more we tame and subdue the flesh the more doth the spirit or better part thrive and prosper therefore it may be truly said If ye through the spirit do mortifie the deeds of the body ye shall live That is spiritually 2. The spiritual life is the pledg and beginning of the life of glory Here 't is begun by the spirit and there perfected the spirit of holiness is the surest pledg of a Resurrection to eternal life as I proved v. 10 11. The reasonable nature inferreth Immortality and the new nature a blessed Immortality every where the new birth 't is made the seed of Eternity called therefore the immortal seed 1 Pet. 1.23 And he that is born of God is said to have eternal life abiding in him he hath the pledg and earnest and first fruits of it the spiritual life consists in the knowledg love and contemplation of God and perfect love and subjection to him so that if it were meant of the Life of Grace the Life of Glory cannot be excluded 3. As it cannot be excluded so 't is principally intended as is evident partly because 't is put in opposition to death which is the fruit of the carnal life if ye live after the flesh ye shall die Such a life is intended as is directly opposite to that death and partly because 't is propounded by way of motive and motives are seldom taken from things co-ordinate such as are vivification and mortification a dying to sin but from things of a superior rank and order as the glorious reward is to duty and partly because this suiteth with the Apostles scope That justified Persons shall not be condemned but glorified because of the life of the spirit in them 2. To confirm the point First by Scripture The offer of eternal life is every where propounded in Scripture as the great encouragement of all our endeavours either in subduing sin or perfecting holiness as Prov. 12.28 The way of righteousness is life and in the path thereof is no death There is the hope of life asserted and the fear of death removed death elsewhere is propounded as the reward of sin and life as the great motive to keep us in the true love and obedience of God Gal. 6.8 He that soweth to the spirit shall of the spirit reap life everlasting so Ezek. 18.18 Because he considereth and turneth away from all his
all the content and happiness belonging to such an estate Now of this the objection may be supposed to speak namely as we are without misery in an endless state of blessedness both as to our souls and bodies Now this is a matter of faith and therefore cannot be the fuel of hypocrisie temporal convenience may be such as credit reputation and respect in the world are and therefore this we labour for and aim at 2. We must distinguish between ratio formalis ratio motiva our first motions and inducements and the formal and proper reasons of our love to God we first love God for his benefits and they are still motives to quicken and increase our love but afterwards we love and delight in him for his excellencies both essential and moral the perfection of his Being and Holiness That which first draweth our hearts to God in his benignity and bounty his offers of pardon and life and we must look at those or we shall never begin with God but afterwards we love him upon other reasons and Holiness its self hath our heart and love To bring it to the case in hand That hatred is most pure which is carried out against sin as sin because of the contrariety that is in it against the Pure and Holy Nature and Law of God Psal. 119.140 Thy word is very pure therefore thy servant loveth it And so by consequence to hate sin as 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of this pure and righteous law but this is not our first nor only motive of our obedience and thankfulness to God Surely what things were necessary to preserve man in his natural frame are necessary to reduce and bring him back again into it and to preserve him in it when once reduced such were penalties and rewards life and death yea much more now the enemy hath invaded us Therefore besides the inclination of the new nature which carrieth us to God and Holiness and Heaven our happiness well-being and personnal benefit are good and powerful motives 4. There is a threefold use of the reward of life in this work of mortification 1. To quicken a backward heart which hangeth off because we are loath to come under so severe a discipline Sorrow for sin is troublesom to the flesh but the reward sweetneth it A carnal man thinketh that if he should give up himself to this course he shall never see merry day more and grow mopish and melancholly Now when the flesh paints out the spiritual life in such black and dark lineaments 't is good to reflect upon the Glorious life that shall ensue There is some difficulty at first though not so much as the flesh imagineth but it will turn to eternal life and peace Christ keepeth the best at last Satan may set out his best commodities at first but the worst come after Christ may begin with you roughly but the longer you are acquainted with him the better When you come to die you will not repent that you have not pleased the flesh and satisfied your carnal desires 'T is good to consider what things will be at the end either of the carnal or spiritual life The Devil seeketh to glut men in their best days with the sweetest pleasures and contentments but at last oh the misery the shame the horrour Therefore 't is good to reflect upon the issue of things that we may not stand off from God consider not what they are now but what they will be hereafter 2 Cor. 7.10 For godly sorrow worketh repentance to salvation not to be repented of Many have repented of their carnal mirth never any of their godly sorrow 2. In your conflict to baffle a temptation Heaven and Hell should always be before the eyes of a watchful Christian but especially in actual conflicts that you may declare your higher esteem of your hopes than all the baits that are presented to you in the temptation God hath promised better things Moses counterballanced the pleasures of sin with the recompence of reward Heb. 11.25 26. The Devil offereth you to your loss the glory set before you doth outweigh all 3. To put us upon a conformity and greater suitableness to our hopes 1 John 3.3 He that hath this hope in him purifieth himself as Christ is pure I hope for such a pure estate shall I allow either stains in my soul or spots and blemishes in my conversation 2 Pet. 3.14 Seeing ye look for such things be diligent that you may be found of him in peace without spot and blameless They do not look for such things that are not careful to clarify and refine their souls for the present Fourthly I shall shew the sufficiency and powerfulness of this motive 1. Because of the certainty of this life promised Surely there is a life after this life is ended Nature guesseth at it but Christ hath brought it to light 2 Tim. 1.10 The Scripture revealeth it as the great benefit promised by Christ 1 John 2.25 And this is the promise that he hath promised us even eternal life it argueth for it 1 Cor. 15.19 And if in this life only we have hope in Christ we are of all men most miserable God would not proselite us to a religion that should be our undoing and make us more miserable than other men by a voluntary denying of the pleasures of the flesh and exposing us to sufferings from others it giveth us a visible demonstration of it by Christs resurrection and ascension He is gone into that Glory which he spake of 1 Pet. 1.2 Who by him do believe in God that raised him up from the dead and gave him glory Gods expressions about it are strong and clear but our perswasions of it are too weak or else a small contentment would not so often perswade us from our duty Surely we doubt of the reallity of the world to come or else we would be sooner perswaded to curb the flesh and restrain its desires and wean our selves from a vain world that we may be prepared for a better 2. The excellency of this life above all other lives that may be compared with it 1. With life natural so 't is a Glorious life and ' its eternal First a glorious life for we live immediately upon God who is all in all to us not only the soul but the body is incorruptible and spiritual The contentments of the present life are base and low 't is called the life of our hands Isa. 25.10 Because with much labour we get the provisions necessary to supply it 'T is a life patched up by the creatures we have our cloathing from the sheep and Silk-worm our food out of the earth or things nourished by the earth We are forced to ransack all the store-houses of nature that we may keep up a ruinous fabrick which is ready to drop down upon all accasions 1 Cor. 6.13 Meats is for the belly and the belly for meats but God shall destroy both it
together 2 Cor. 4.17 This light affliction which is but for a moment They are light just so they are short in comparison of eternal Glory as of short continuance if compared with eternity so of small weight if compared with the reward eternity maketh them short and the greatness of the reward maketh them easie There are degrees in our troubles some of the Saints get to Heaven at a cheaper rate than others do but yet the afflictions of all are light if we consider the unspeakable Glory of the world to come indeed we do but prattle when we presume fully to describe it for it doth not appear what we shall be and it hath not entered into the heart of man to conceive the great things which he hath prepared for them that love him But the Scripture expressions every where shew it shall be exceeding great and also by the beginnings of it the world is ignorant and incredulous of futurity therefore God giveth us the beginnings of Heaven and Hell in this world in a wounded spirit and the comforts of a good Conscience these things we have experience of we know not exactly what our future condition will be but the hopes and fears of that estate are very affective the fears and horrors of eternal torment which are found in a Guilty Conscience do in part shew what hell will be or the nature of that wo and anguish which abideth for the impenitent Prov. 18.14 The spirit of a man will sustain his infirmity but a wounded spirit who can bear The Salve for this Sore must come from Heaven only so the joys of a good conscience which are unspeakable and glorious 1 Pet. 1.8 shew that the happiness appointed for the Saints will be exceeding great for if the foretast be so sweet the hope and expectation be so ravishing what will the injoyment be Besides God moderateth our sufferings that they may not be overlong or over grievous 1 Cor. 10.13 But God is faithful who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to bear it If the trial be heavy he fortifieth us by the comfort and support of the spirit and so maketh it light and easie to us To a strong Back that Burden is light which would crush the weak and faint and cause them to shrink under it but tho God moderateth our afflictions he doth not abate our Glory that is given without measure A far more exceeding weight of glory 5. The sufferings are in our mortal bodies but the glory is both in soul and body 'T is but the flesh which is troubled and grieved by affliction the flesh which if delicately used soon becometh our enemy the Soul is free and not liable to the power of man now it becometh a man much more a believer to look after the Soul Heb. 1◠39 We are not of them who draw back to perdition but of them that believe to the saving of the soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Implying that they that are tender of the flesh are Apostates in heart if not actually and indeed so yet in practice But those which will purchase the saving of the Soul at any rates are the true and sound Believers The World which gratifieth the bodily life may be bought at too dear a rate but not so the Salvation of the Soul they that are so thrifty of the Comforts and Interests of the Bodily Life will certainly be prodigal of their Salvation But a Believer is all for the saving of his Soul That is the end of his Faith and labours and sufferings and his Self-denial The end of his Faith is to save his Soul 1 Pet. 1.9 So much as God is to be preferred before the Creature Heaven before the World Eternity before Time the Soul before the Body so much doth it concern us to have the better part safe But yet this is not all that which is lost for a while is preserved to us for ever if the body be lost temporally 't is secured to all eternity If we lose it by the way we are sure to have it at the end of the journey when the body shall have many priviledges bestowed upon it but this above all the rest that it shall be united to a Soul fully sanctified from which it shall never any more be seaprated but both together shall be the eternal Temple of the Holy Ghost 6. Sufferings do mostly deprive us of those things which are without a man but this is a glory which shall be revealed in us By sufferings we lose estate liberty comfortable abode in the world among our Friends and Relations If life its self which is within us 't is only as to its capacity of outward injoyments for as to the fruition of God and Christ so 't is true he that loseth his life shall save it Matth. 25.16 and shall live tho he die John 11.25 'T is but deposited in Christs hands But this Glory is revealed in us in our Bodies in their Immortality agility clarity and brightness in our Souls by the beatifical vision the ardent love of God the unconceivable joy and everlasting peace and rest which we shall have when we shall attain our end now if we be deprived of things without us for such things within us if we be denyed to live in dependance on the creature that we may immediately enjoy God should we grudg and murmur 7. Our sufferings dishonour us in the sight of the world but this glory maketh us amiable in the sight of God For having such a near relation to God and being made like him we are qualified for a perfect reception of his love to us we love God more in the glorified estate and God loveth us more as appeareth by the effects for he communicateth himself to us in a greater latitude than we are capable of here now is the hatred of the world worthy to be compared with the love of a Father Or should their frowns be a temptation to us to divert us from that estate wherein we shall be presented holy and unblamable and irreprovable in his sight Col. 1.22 When perfectly sanctified we love God more and are more beloved by him 8. The order is to be considered for look as to the wicked God will turn their glory into shame so as to the godly he will turn their shame into glory 'T is good to have the best at last for 't is a miserable thing to have been happy and to have had experience of a better condition and to become miserable Luke 6.20 Wo to you rich for you have received your consolation and Luke 16.25 Son in thy life time thou receivedst thy good things and Lazarus evil things but now he is comforted and thou art tormented The beggar had first temporal evils and then eternal good things but the rich man had first temporal good things and then eternal evil
of Adoption no less Agent or Witness will serve the turn Rom. 8.16 The spirit its self beareth witness to our spirits that we are the children of God When that is done yet the glory intended to be revealed in us is not sufficiently known we have not now an heart to conceive of it 1 Cor. 2.9 And Prophesie is but in-part 1 Cor. 12.9 And the Apostle when wrapt up in Paradise heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12.4 Heavenly joys cannot be told us in an earthly dialect the Scripture is fain to lisp to us and to speak something of it as we can understand and conceive of things to come by things present therefore our glory is in a great measure unknown and will be till the day of manifestation and then there shall be a Crown of Glory prepared for us 3. Why this Glory is hidden 1. Because now is the time of tryal hereafter of recompence Therefore now is the hiding time hereafter is the day of the manifestation of the sons of God if the glory were too sensible there were no trial neither of the world nor of the people of God Christ himself might be discerned by those who had a mind to see him yet there was obscurity enough in his Person to harden those that were resolved to continue in their prejudices therefore 't is said Luke 2.39 This child was set for the rise and fall of many in Israel So if the whole excellency of a Christians estate were laid open to the view of fense there would be no trial Christ had his bright side and dark side a glory to be seen by those whose eyes were anointed with spiritual eye-salve John 1.14 And the word was made flesh and dwelt among us and we beheld his glory as the glory of the only begotten of the father And affliction and meaness enough to harden those who had no mind to see So God hath his chosen ones in the world who keep up his honour and interest and he hath his ways to to express his love to them but not openly they are called his hidden ones Psal. 80.3 They are under his secret blessing and protection but not visibly owned but in such a way as may be best for their trial and the trial of the world The Lord Jesus came not with external appearance his Divine Nature was hidden under the vail of his flesh and his Dignity and Excellency under a base and mean outside in the outward estate there was nothing lovely to be seen by a carnal eye Isa. 53.2 He hath no form and comliness and when we shall see him there is no beauty that we should desire him Yet in himself he was the brightness of the Divine Glory and the express image of his person Heb. 1.3 2. God hath chosen this way to advance his glory that he may perfect his power in our weakness 2 Cor. 12.9 By wants and weaknesses his fatherly love appeareth to us more than in an absolute and total exemption from them God would not so often hear from us nor would we have such renewed experiences to revive the sense of his fatherly love and grace which would otherwise be dead and cold in our hearts were it not for these wants and afflictions during our minority and nonage 3. To wean and draw us off from things present to things to come That we may be contented to be hidden from and hated by the world if the course of our service expose us to it for we must not look upon things as they are or seem to be now but what they will be hereafter Now is the trouble then the reward present time is quickly past and therefore we should be dead to present profits and present pleasures and present honours and look to eternity that is to come 2 Cor. 4.18 While we look not to the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Oh how glorious will the derided vilified Believer be then It should be our Ambition to look after this honour 't is the day of the manifestation of the Sons of Cod tho the wicked have a larger allowance by the bounty of Gods common Providence yet you have his special love We think God doth not place his hands aright no! God doth not misplace his hands as Joseph thought of his Father Gen. 48. when he preferred Ephraim befor Manasseh What a poor condition was the only Begotten Son of God in when he lived in the world When you are poorer than Christ then complain tho you do not enjoy Pleasures Honours Riches Esteem yet if you enjoy the Favour of God 't is enough tho mean yet if heirs of glory Jam. 2.5 God doth not esteem persons according to their outward lustre 1 Sam. 16.7 Look not on his countenance or the height of his stature for the Lord seeth not as man seeth for man looketh upon the outward appearance but the Lord looketh on the heart 2. How manifested Their persons shall be known and owned Rev. 3.5 But I will confess his name before my Father and before his Angels 'T is no litigious debate then no more doubt when owned not by Charracter but by Name they shall be manifested to themselves and their glory also revealed to the world by the visible marks of favour Christ will put upon them when others are rejected Isa. 66.5 But he shall appear to your joy and they shall be ashamed Yea the world shall stand wondring 2 Thes. 1.10 When he shall come to be glorified in his saints and to be admired in all them that believe 2. Doct. That the state of the creatures shall he renewed when Gods children come to be manifested in their glory For he saith the whole Creation groaneth and waiteth 1. This is clear that heaven and earth that is the lower Heavens and the Elementary Bodies as well as the earth shall suffer some kind of change at the last day for 't is said Psal. 102.26 As a vesture shalt thou change them and they shall be changed He will change them quite from the condition wherein they now are 2. That this change of the world and the heavenly and elementary bodies shall be by fire 2 Pet. 3.7 The heavens and the earth which are now reserved unto fire against the day of judgment and the perdition of ungodly men 3. That notwithstanding this fire and universal destruction rational creatures shall subsist to all eternity in their proper place assigned to each of them the Godly in Heaven the wicked in Hell Matth. 25.46 These shall go away into everlasting punishment but the righteous into eternal life 4. 'T is probable that the bruits and plants and all such corruptible bodies as are necessary to the animal life but superfluous to life everlasting shall be utterly destroyed 5. That the world and elementaty bodies shall be refined and purged by this fire and
the Holy Ghost himself is the principal cause of all who doth create this faith love and hope and still preserve it and order and actuate it The Soul worketh powerfully and sweetly by an earnest motion and inclination towards God SERMON XXXV ROM VIII 26 Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered WE now come more distinctly to shew what the Holy Ghost doth in Prayer 1. He directeth and ordereth our requests so as they may suit with our great end which is the injoyment of God For of our selves we should Pray only after a natural and humane affection which sets up its self instead of God and self considered as a Body rather than a Soul and so asketh Bodily things rather than Spiritual and the conveniencies of the Natural Life rather than the injoyment of the world to come Let a man alone and he will sooner ask baits and snares and temptations than graces and helps A Scorpion instead of Fish and a Stone rather than Bread we take counsel of our lusts and interests when we are left to our own private spirit and so would make God to serve with our sins and imploy him as a Minister of our carnal desires as 't is said of them in the Wilderness Psal. 78.18 They tempted God in their hearts by asking meat for their lusts Our natural will and carnal affections will make us Pray our selves into a snare In the Text 't is said We know not what to pray for as we ought And in the 27. v. He maketh intercession for the saints according to the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to God not only with respect to his will but his Glory and our eternal good so that human and earnal affection shall neither prescribe the matter nor fix the end To Pray in an Holy manner is the product of the Spirit and the fruit of his operation in us Faith and Love and Hope are more at work in a serious Prayer than human and carnal affection which referreth all its desires and inclinations to the Bodily Life 2. He quickneth and enliveneth our desires in prayer There is an holy vehemency and fervour required in Prayer opposite to that careless formality and deadness which otherwise is found in us These are the groanings which cannot be uttered spoken of in the Text. Groaning noteth the strength and ardency of desire when there is a warmth and a life and a vigour in Prayer Oh how flat and dead are our hearts oftentimes when we want these quickening motions A flow of words may come from our natural temper but these lively motions and strong desires from the Spirit of God T is notable that the Prayer which is produced in us by the spirit is represented by the notion of a cry twice 't is said teaching us to cry Abba Father not with respect to the loudness of the voice but the earnestness of affection Crying for help is the most vehement way of asking used only by persons in great necessity and danger a prayer without life is as incense without fire which sendeth forth no perfume or sweet savour The firing of the Sacrifices was a token of Gods acceptance so when warmth of heart cometh from Heaven God testiâ—ieth of his gifts 3. He incourageth and emboldneth us to come to God as a Father This is one main thing twice mentioned in Scripture Rom. 8.15 We have received the spirit of adoption whereby we cry Abba Father and Gal. 4.6 Because ye are sons God hath sent forth the spirit of his son into our hearts crying Abba Father A great part of the life and comfort of Prayer consisteth in coming to God as a reconciled Father Now this is seen in two things 1. Child-like confidence 2. Child-like reverence 1. Child-like confidence or a familiar owning of God in Prayer when we come to him as little Children to their Father for help in their dangers and necessities Christ hath taught us to say our Father and in every Prayer we must be able to say so in one fashion or an other not with our lips but with our hearts by option and choice if not by direct affirmation Luke 11.13 If ye then being evil know how to give good gifts to your children how much more shall your heavenly father give the holy spirit to them that ask it We forget the duty of Children but God doth not forget the mercies of a Father Let it be the voice of our trust and hope rather than of our lips 2. With child-like reverence in an humble and awful way God that hath the title of a Father will have the honour and respect of a Father Matt. 1.6 If this should breed lear and reverence in us at other times it should much more when we immediately converse with him 1 Pet. 1.17 If ye call on the father who without respect of persons judgeth every man God will be sanctified in all that draw nigh unto him Heb. 10. so Phil. 3.11 Serve the Lord with fear and rejoyce with trâ—ubling Our familiarity with God must not mar our reverence nor confidence and delight in him our humility and serious dealing with God in Prayer is wrought in us by the spirit in whose light we see both God and our selves his Majesty and our vileness his purity and our sinfulness his greatness and our nothingness 2 The necessity of this help and assistance 1. The order and oeconomy of the divine persons sheweth it In the mystery of redemption God is represented as our reconciled God and Father to whom we come Christ as the Mediator through whom we have liberty and access to God as our own God And the Spirit as our guide Sanctifier and Comforter by whom we come to him God is represented as the great Prince and Universal King into whose presence-chamber poor petitioners are admitted Christ openeth the door by the merit of his Sacrifice and keepeth it open by his constant intercession that wrath may be no hindrance on Gods part nor guilt on ours for otherwise God is a consuming fire Heb. 12.29 and sin divides and separates between God and us Isa. 59.2 Then the spirit doth create preserve and quicken and actuate these graces in the exercise of which this access is managed and carryed on Otherwise such is our impotency and aversness that we should not make use of this offered benefit Eph. 2.18 For through him we both have an access by one spirit unto the father The injoyment of the Fatherly love of God is the highest happiness in which the Soul doth rest content Christ is the way by which we come to the Father and the Spirit our guide which causeth us to enter in this way and goeth along with us in it We cannot look right to the blessed Father but we must look to him through the Blessed Son and we cannot look
upon the Son but through the Blessed Spirit and so we come aright to God 2. That prayer may carry proportion with other duties All the Children of God are led by the spirit of God Rom. 8.14 as in their whole conversation so especially in this act of prayer Look as in common providence no creature is exempted from the influence of it for in him they all live move and have their being exempt any creature from the dominion of providence and then that creature would live of its self So as to gracious and special providence you cannot exempt one action from the spirits influence for we live in the spirit and walk in the spirit Gal. 5.25 We sing with the spirit and hear in the spirit and serve God in the spirit so we pray in the spirit only there is a special regard to this duty because here we have experience of the motions of the renewed Soul directly towards God and so of the comforts and graces of the spirit more than in other duties 3. Because of our impotency We cannot speak of God without the Spirit much less to God 1 Cor. 12.3 No man can say that Jesus is the Lord but by the Holy Ghost That is on him as the Messiah and Redeemer of the World 'T was a deadly state the Redeemer found us in to lessen mans misery was to lessen the grace of Christ so we must not extenuate the Honour of our Sanctifier we can neither live nor work nor walk nor pray without the Spirit The help is not needless if we consider what we are and what prayer is what we are who are enemies to our own happiness and holiness and Prayer which requireth such serious work surely the setting of our hearts and all our hopes upon an invisible Glory and measuring all things thereunto is a work too hard for a carnal sensual creature that is wedded to present satisfactions and without this there is no praying in a spiritual manner they that love sin will never heartily pray against it and they that hate an Holy Spiritual Heavenly life can never seek the advancement of it Now this is our case we may babble and speak things by rote or we may have a natural fervency when we pray for Corn Wine and Oyl and Justification and Sanctification in order thereunto we may have a Wish but not a serious Volition of spiritual and heavenly things which is the Life and Soul of Prayer 4. With respect to acceptance Psal. 10.17 When thou preparest the heart thou bendest the ear Rom. 8.27 He knoweth the mind of the spirit because he maketh intercession for the saints according to the will of God God knoweth what is a belch of the flesh and what is a groan of the Spirit every voice but that of his Spirit is strange and barbarous to him he puts us upon holy and just requests he hath stirred them up in us as a Father teacheth a Child to ask what he hath a mind to give him 3. Cautious against some abuses and mistakes in prayer 1. This is not so to be understood as if the matter and words of prayer were immediately to be inspired by the Holy Ghost as he inspiried the holy men of God in their prophecying and penning the Holy Scripture We read 2 Pet. 1.21 That holy men spake as they were moved by the Holy Ghost And we may say Holy Men pray as they are moved by the Holy Ghost but yet there is a great deal of difference between both these partly because they were immediately moved and infallibly assisted by the Spirit so moved and extraordinarily born through that they could not err and miscarry they were free from any fault failing or corruption in the matter form or words wherein this was expressed all was purely Divine But in our Prayers we find the contrary by sad experience Partly because it had been a sin in the Prophets not to have delivered the same message which they received of the Lord both for matter manner and method but it is no sin in a Child of God against the guidance and governance of Gods Spirit to use anoâ—her method than he used To contract and shorten or to lengthen and inlage his Prayers as opportunity serveth and yet the Prayer is the Prayer of the Spirit that that is directed ordered and quickned by the Spirit 2. This is not to be understood as if we should never pray till the spirit moveth us The Prophets were not to Prophesy till moved by an extraordinary impulse for they were not bound by the common law of Gods servants or children to see visions or to prophecy but we are not to stay from our duty till we see the spirit moving but to make use of the power we have as reasonable creatures Eccles. 9.10 Whatever thy hand findeth to do do it with all thy might and to stir up the gifts and graces that we have as believers Isa. 64.7 And there is none that calleth upon thy name that stirreth up himself to take hold of thee 2 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee and in the way of duty to wait and cry for the necessary influences of the Lords Spirit Cant. 4.16 A wâ—ke O north-wind and come thou south wind blow upon my garden that the spices thereof may flow forth let my beloved come into his garden and eat his pleasant fruits And to obey his sanctifying motions Psal. 27.8 When thou saidst Seek ye my face my heart said unto thee Thy face Lord will I seek 3. We cannot say we have not the Spirit of Prayer because we have not such freedom of words as may give vent to spiritual affections If there be a sense of such things as we mainly want that is Christ and his graces and an affectionate desire after them and we address our selves to God with these desires in the best fashion we can that we may have help and relief from him and you are resolved not to give him over till you have it you have the Spirit of Grace and supplications tho it may be you cannot inlarge upon these things with such copiousness of expression as others do Therefore let us consider what is the Spirit of Prayer and how far doth he make use of our natural faculties I conceive it thus A man is convinced that his happiness lyeth in the injoyment of God that there is no injoynment of God but by Christ till he be justified and sanctified and walk in Holy obedience to him The Spirit of God upon this changeth his heart and 't is set within him to seek after God in this way 1 Chron. 22.19 Now set your heart and your soul to seek the Lord your God And Psal. 119.36 Incline my heart unto thy testimonies Now because the will without the affections doth not work strongly but is like a ship without sails affections are the vigorous and forcible motions of the
None other please God Page 70 Spirit of Renovation what Page 162 Precedes Adoption Page 169 Reprieve forfeited by us Page 3 Religion what Page 36 Of carnal men what Page 107 Every man will have some Page 107 What its end Page 109 Reaping as we sow Page 95 Resignation of our selves to God nature knows not Page 65 Resisting is in part conquering Page 370 Resist not the spirit a Sanctifier Page 150 'T is dangerous Page 150 Rewards and punishments necessary Page 21 143 Lawful to look to them Page 142 143 Radication of Grace Page 82 Reason enslaved in flesh-pleasers Page 117 Rejoycing sensually very unsuitable to our state Page 204 Repentance what Page 34 36 Necessary to begin our interest in New-Covenant Page 36 Reverence and filial fear Page 165 Rigors external and Popish not acceptable Page 121 Restraining Grace Page 122 Resurrection whence Page 92 Effected by the Spirit of holiness now dwelling in Believers Page 93 Is work of the whole blessed Trinity Page 94 Of the spirit and Christ Page 95 Blessed Resurrection to holy ones Page 95 Onely of man Page 201 Resurrection of Christ influenceth our Iustification Page 346 How Page 347 Rights and Prerogatives of children of God Page 206 Right we have is limited of trust and accountable Page 101 196 Lest by the fall yet witked men have a civil Right Page 196 Rule of Believers obedience Page 73 S SAcrament of Lords Supper what Page 32 Spirit of Adoption suits it well Page 167 Hope suits it Page 235 Safety is to keep our selves from our selves Page 49 Is in our Iustification Page 237 Sacrifices for sin and their effects Page 31 Sanctification imperfect matter of wailing Page 1 Is obedience to the better principle in a subject is denial of following the worst principle Page 1 6 How wrought and increased Page 6 Effect intended by the death of Christ Page 34 35 Accompanieth Iustification Page 35 Comfort grows with it Page 150 Satans hand in our afflictions to draw us from God Page 365 Satans design against God and man in his tempting us and how defeated Page 29 He burrieth some into sin Page 40 Is executioner Page 97 Rules where spirit of God doth not dwell Page 98 Satisfaction to God Iudge Page 342 Seal of the spirit what and why given Page 42 96 Sanction of a Law what Page 12 Scripture witness is the spirits witness Page 172 Self-love blindeth us Page 253 Senses must be kept under the government of Reason Page 116 Shame of Believers turned into Glory Page 185 Sincerity for a time in particular things Page 260 Yet man hypocrite Page 286 Sin indwelling breeds fear of condemnation Page 1 Every new sin makes our claim doubtful Page 8 205 Ever hurts us Page 103 Lives tho dying in believers Page 119 124 125 All kinds of Sin in Believers Page 126 127 Each Sin hath several ways of acting Page 127 128 Is Mortal if not mortified Page 128 What Sin consistent with life Page 234 Sin condemned what Page 31 It s double power destroyed Page 32 Sin is a disesteem of God Page 144 108 Seen aright onely by the light of the spirit Page 133 Think of it as 't is greatest evil Page 144 All that came in by Sin shall be destroy'd Page 201 Is enemy to all creatures Page 213 State of man fourfold Page 205 Soul propends to its old friend and mate the body Page 97 Slaves are they who cannot peruse true happiness Page 204 Slavish fear what Page 63 153 Service what Page 154 When prevails Page 158 Far from Conversion Page 160 Sons of God Page 150 How we are Page ib. Subsistences three in the Divine Nature Page 64 Subjection to God inseperable to the creature Page 102 108 Spirit what Page 6 In every Christian Page 74 80 82 Prevalent Page 77 82 And how known Page 7 Its object Page 7 Given by Christ Page 9 17 What Page 14 Somewhat of the Spirit given to Heathens Page 17 18 More to Iews Page ib. Most to us in hearing the Gospel Page 18 All Believers have it but not in equal degrees Page 19 Evidence of having it Page 20 Spirit of Bondage and Adoption Page 25 Acteth grace in Believers Page 40 Things of the Spirit Page 47 To be minded more Page 52 53 To be chosen and valued pursued and sought in Gods way Page 54 Above other things and with Prayer Page 53 Spiritual mindedness what Page 59 Spirit Of Adoption what Page 61 Spirit Not to be resisted but obeyed universally constantly Page 78 79 What to have the Spirit Page 81 Without it we can do nothing Page 83 Is such evidence of true Christians Page 83 84 Its qualities Page 84 Effects Page 85 Never given in anger Page 85 Procure the Spirits presence Page 85 Get more of it and how Page 86 What it is Page 93 Is an eternal principle of happiness Page 90 How he dwells in Christians Page 93 94 Cause of our Resurrection Page 95 96 98 139 Mindeth us of our duty Page 100 Co-operates in Mortification Page 152 153 And how Page 132 133 135 136 Guides the godly Page 146 Sweetly and effectually Page 151 Supports Page 245 T TAste of things shews what men are Page 56 118 Temptations suited by Satan to hearts Page 116 Matter of groaning Page 217 Terrors of conscience restrain from sin Page 122 Foretaste of Hell Page 184 Thoughts discover what we are Page 43 45 56 Are of three kinds Page 55 Good of God to be cherished Page 159 Deep and ponderous about eternal things Page 185 Are known seen by God Page 257 Threats sure Page 111 Verified in Christs death Page 112 Lawfully used now against sinners Page 112 Of use to Adam innocent Page 112 Temporal things bewitch such as compare them not with eternal Page 182 How these should be compared Page 182 183 Trinity engaged distinctly in the work of our Salvation Page 14 Glorified in it Page 35 Unfolded Page 94 Temple of holy Spirit eternally shall glorified Bodies and Souls be Page 184 Tenderness of Spirit least we omit good or commit ill Fruit of love and spirit of Adoption Page 165 Tender hearts of Gods children most sensible of afflictions and sorrows Page 218 More burdened by sin Page 218 Testimony of Scripture is Testimony of the Spirit Page 172 Discovers what is done in us by grace Page ib. 173 With conscience which proceeds with reason Page ib. And both concur to the same Testimony Page 173 What to be done to get it Page 174 Titles tho greatest yet less than this Title Children of God Page 169 Torments for the bad after this life Page 22 Tryals in highest degrees to be respected by us Page 359 These discover our graces and what Page 360 361 Tribulations what Page 351 All conquered by our fervent love of Christ Page 370 And its appendages foreseen and felt to differ Page 371 Troubles of Christians many and great Page 372 And why Page 353 Truths tho small must be
clearing up our Title to it The same things serve to enter into Heaven that serve to assure us of our interest in it Fulfil Gods conditions which he hath annexed to the new Covenant and you may be sure and the same is necessary to have as well as to be sure all the difference is some make a hard shift to go to Heaven others enter abundantly 2 Pet. 1.11 They that make it their business to know they have Eternal life have this above others that they go more seriously to work and do more attend upon it Secondly The force and virtue of this sure confidence 1. 'T is of great force to support us under the difficulties of Obedience In the context Paul is discoursing of what supported him and kept him from fainting under the labours of his Apostolate 'T was a toilsome life to go up and down venturing upon all hazards and uncertainties and to travel far and near and all to draw Souls to Christ. A Blessed work in it self But toilsome to the flesh But we know c. The same holdeth in all other duties of our general and particular Calling Nothing puts us upon such a willing Industry and ready constant Watchfulness as this confidence that after we have gone through a short life here in this world this everlasting Blessedness will be our Portion 1 Cor. 9.26 I run not as one that is uncertain An assurance of the end sweetneth the Race and allayeth all the difficulties of the way A poor Beast will go home chearfully How pleasant is it to know that we shall be with God for ever When we are assured that every step sets us nearer Heavenward it will make us mend our pace Doubtfulness is a Torment to an understanding creature and blind guesses and dark Hopes cannot animate us so much as a chearful and confident expectation The more assured our hope our endeavours the greater 1 Cor. 15.58 Be ye stedfast unmovable alwaies abounding in the work of the Lord for as much as ye know your labour is not in vain in the Lord. 2dly 'T is of great force to quiet our minds in the midst of all the cares sorrows and Crosses of the present world The Soul that hath this Anchor needeth not to be tossed with all those Tempests and anxieties of mind which worldly men are subject unto for whatever uncertainty there may be in their outward Condition there is a sure estate laid up for them in Heaven Col. 1.5 1 Pet. 1.4 reserved for us in Heaven There we shall fully enjoy our God and all things in him We know it and are sure of it A certain durable treasure which is above the reach of danger and beyond all possibility of loss 3dly 'T is of greatforce to enable us to bear the greatest sufferings not only with a quiet but with a joyful mind A duty often pressed upon us in Scripture and a Christian height which we should all aspire unto and we can hardly attain to it till we have a confidence of our own Blessedness in another world for it is this maketh light the greatest sufferings Rom. 8.18 2 Cor. 4.17 Heb. 10.34 One that hath the promise of Eternal Life in the hand of his Faith this Glory and Blessedness in the Eye of his hope can look through all Tribulations see sunshine at the back of the storm That the Tribulation is working out means to help on and hasten this Glory He knoweth in himself hath assured grounds of confidence in his own Soul that he shall have better things from God than he can lose in the world That to be persecuted for Righteousness sake is the nearest way to Heaven He hath the promises to shew for the certainty of the thing and evidences in his heart of his own right and Title 4thly 'T is of great force to support us against Death it self which is the King of Terrours Certainly a Christian should get above the fears of death and be willing to be dissolved and to be with Christ. Now we shall be so far from desiring to dye that we can hardly venture to dye without assurance of a better estate Alas how bitter is the thought of death to that Soul that must be turned out of doors shiftless and harbourless and is not provided of an Everlasting Habitation or a better place to go to But now get this once certain and then death will not be so terrible whether it come in a natural or violent way Natural When sickness is ready to fret Life asunder then you are at the Gates of Heaven waiting every moment when you shall be called in When death shall draw aside the vail and shew you the Blessed Face of God you are just ready to Step into Immortal pleasures you do but change Houses when you dye and it is not an exchange for the worse but for the better A Cottage for a Pallace Do but step into this House and you bid an Everlasting Farewel to all sin and sorrow in a moment in the twinkling of an Eye Violent Rom. 8.35.36 The Sword is but the Key to open the Prison Doors to let out that Soul which hath long desired to be with Christ. Heb. 11.35 Were tortured not accepting deliverance that they might obtain a better resurrection contented to dye by the hands of the Tormentour because they would have Gods deliverance not his SERMON III. 2 Cor. 5.1 For we know that if our earthly House of this Tabernacle were dissolved we have a building of God an House not made with hands Eternal in the Heavens Vse 1. Is an Exhortation to press you to several Duties As 1. TO Believe the promised Glory Here I shall First shew the necessity of this Secondly How Faith worketh as to the other World Thirdly How we shall rouze up our Faith to a more firm belief of the promised Glory First The necessity We had need press this much 1st Because eternal life is one of the principal objects of Faith and the first motive to invite us to hearken after the things of God The Apostle telleth us Heb. 11.6 That without Faith it is impossible to please God for he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him He that would have any thing to do with God must be persuaded of his Being and Bounty In the choosing of a Religion we first look after a right object whom to Worship and a fit reward what we may expect from him For that is the great inducement to make up the match between our hearts and that object Now God that knoweth the heart of Man and what wards will fit the lock doth accordingly deal with us He propoundeth himself as the first cause and highest Being to be reverenced worshipped and obeyed by us so also as the chiefest good to be enjoyed by us in an everlasting state of Blessedness All the Doctrines of the Christian Faith tend to establish this
their integrity and safety have miscarryed for ever yea that have had a great name in the Church Matth. 7.22 Many will say unto me in that day Lord Lord we have prophesied in thy name and in thy name have cast out Devils And in thy name done wonderful things Yet Christ saith I know you not in the next verse And Luke 13.25 26. When once the master of the House is risen up and hath shut to the door and ye begin to stand without and to knock at the door saying Lord Lord open to us and he shall say unto you I know you not whence ye are Then shall ye begin to say we have eaten and drunk in thy presence and thou hast taught us in our streets So Prov. 14.12 There is a way that seemeth right unto a man but the end thereof are the ways of Death The Foolish Virgins Matth. 25. Made full account to enter into the Nuptial Chamber but were shut out Many now in Hell little thought of coming thither those not only of the bruitish multitude but of great note that have lived in the light of the Gospel and heard the difference between the wicked and the Godly 2. There is no true confidence but what groweth out of a constant uniform self denying obedience Matth. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven But he that doth the will of my Father which is in Heaven And 1 John 3.18 My little Children let us not love in word neither in tongue but in deed and in truth And Rom. 8.5 6 7. SERMON XII 2 Cor. 5.9 Wherefore we labour that whether present or absent we may be accepted of the Lord. THis verse containeth a practical Inference out of the whole foregoing discourse That which was before spoken may be reduced to these three heads 1. A certain knowledge and confidence of a Blessed estate We know and we are always confident 2. An earnest desire expressed by groans and vehement longings after it 3. A willingness and holy boldness to venture upon Death its self upon this Hope Now these do infer one another Because we know we desire because we desire this happy estate we are willing rather c. So they all infer this effect mentioned in the Text. We labour because we know we labour because we desire we labour because we are willing rather yea this effect feedeth and maintaineth all the former dispositions in life and vigour and also evidenceth the sincerity of them Surely we know we desire we are willing rather if in life in Death we study to approve our selves to God wherefore we labour that whether present or absent c. This verse containeth a Christians scope and a Christians work 1. His scope to be accepted with God 2. His work we labour that whether present or absent 1. His Scope The scope of the Christian life is to approve our selves to God while we are present in the Body to do things pleasing in his sight Col. 1.10 That ye might walk worthy of the Lord unto all pleasing And 1 Thes. 4.1 As we have learned how to walk and how to please God so abound therein more and more when absent or gone out of the Body that we may be found in a state of well pleasedness and acceptation 2 Pet. 3.14 Be found of him in peace Heb. 11.5 He had this Testimony that he pleased God Our great inquiry is whether our state be pleasing or displeasing to him and our great aim is that it may be pleasing 2. A Christians work we labour that whether present or absent There take notice of two things 1. Their Earnest and assiduous diligence In the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are ambitious of this Honour the Word is used in two other Scriptures Rom. 15.20 Striving to preach the Gospel where Christ was not named And 1 Thes. 4.11 Study to be quiet Affect this honour or pursue after it as men do after preferment honours and dignities in the World So that this word is three ways rendred labour strive study Ambition mightily prevaileth with sensual men and maketh them restless and unwearyed in their pursuits till they get at top This is the holy and laudable ambition of a Christian to stand right in the favour of God and be accepted with him at the last 2. The Several states in which this design must be carryed on whether present or absent Whether we be at home and continue in this Earthly Body of ours or whether we be gone out of the Body the Happiness of this World and the next lyeth in our acceptance with God Living and dying a Christian must see that he be in a state of well pleasing Rom. 14.7 8. Our hearts are pretty well at ease while we are in the body if we may know that we are accepted of God However that must be our Scope Now it must be the design of our obedience and hereafter it will be the grounds of our reward 'T will be our Solace in our Pilgrimage and it will be our happiness when we die and go out of the body if Christ will own us at the last Doct. The great ambition design and endeavour of a true Christian is that living and dying he may be such as God may like and well approve of 1. I shall give you the Emphasis of this point as it lyeth in the Text. 2. Some reasons of the point 1. Let me illustrate this point as it lyeth in this Scripture Mark this must be our great design and Scope we must not only do things which are Deograta acceptable to God for the matter but this must be our fixed end and Scope which we must propound to our selves Christianity and true Godliness is set forth in Scripture by three things Sometimes by the Internal Principle of it the Spirit of God or the Divine Nature 2 Pet. 1.4 or the seed of God abiding in us 1 John 3.9 Sometimes by the intention of the true end which is the pleasing of God and the fruition of God with Christ and his Blessed ones for ever in Heaven when the heart is set upon that Mat. 6.20 21. But lay up for your selves treasures in heaven where neither moth nor rust doth corrupt and where thieves do not break through nor steal For where your treasure is there will your heart be also And 2. Cor. 4.18 While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Sometimes by the reception of the true rule when that is ingrafted in our hearts and so impressed upon our hearts that it cannot be defaced Heb. 8.10 I will put my Laws into their mind and write them in their Hearts and Psa. 37.31 The Law of God is in my Heart I now am to speak of the Second which is the true aim scope and tendency of the life of
their angry brow are as graves and furrows yet some have escaped the wrath of kings and worldly potentates as Elijah escaped the vengeance of Jezâ—â—el 1 Kings 19.2 3. The Gods do so to me and more also if I make not thy life as the life of one of them to morrow by this time And when he heard that he arose and fled to Beersheba for his life But there is no escaping Gods wrath Rev. 6.16 No avoiding his sight or escaping the stroke of his Justice Psa. 134.7 4. If it particularly concern every one of us a Clap of Thunder in our own Zenith doth more affright us than when 't is at a distance This did once belong to all and it doth still belong to the Impenitent and therefore we should take the more care that we be not of that number and while we are in the state of tryal we cannot be over confident I am sure 't is a sinful confidence that is joyned with the neglect of the means to shun it The dreadful consequence of that day to the wicked 't is in its self a matter of terror to all and to slight this terrour is to turn the Grace of God into Wantoness And it cometh either from unbelief or from a dull stupid senseless Spirit And if it produceth not caution and watchfulness and serious and diligent preparation 't is not a fruit of the assurance of the Love of God but of the security of the flesh I confess 't is a case of Conscience how to make the day of Judgment matter of joy and confidence and matter of terror and caution sometimes we are bidden to reflect upon it with joy and confidence so as we may love his appearing 2 Tim. 4.8 To lift up our heads because our Redemption draweth nigh Luke 17.28 To rejoice because we shall be partakers of the Blessedness promised 1 Pet. 4.14 At other times matter of fear and terrour These are not contrary The one is to prevent slight thoughts which are very familiar with us The other future perplexities and dejection of Spirit The strictness of our account the dreadful consequence to those that shall be found faulty should not discourage us in the way of duty eternal wrath should not be feared farther than to stir us up to renew our flight to Christ and to quicken us in his service who hath delivered us from wrath to come 2. The persons fearing Paul and his Colleagues together with all the parties who are to be judged That the unspeakable terrour of the Lord is a rational just and equitable ground of fear we have seen already But the doubt is how this could be so to Paul and his Colleagues especially if we consider it mainly as we ought with respect to the execution of punishment or the Wrath of God that shall abide on the impenitent I answer 1. To be only moved with terrour is slavish The wicked may out of fear of Hell be frighted into a little religiousness But Paul was moved by other principles Hope and Love as well as fear see the 14. verse The Love of Christ constraineth us But this among the rest is allowable 't is one of the Spirits motives to quicken us to fly to Christ and to take sanctuary at his grace Heb. 6.18 To ingage us to thankfulness for our deliverance 1 Thes. 1.10 Yea to stir us up to more holy diligence and sollicitude in pleasing God Heb. 13.28 29. The Eternal Wrath of God among other things doth rowse us up to serve him with Godly fear 2. Though Paul and his Colleagues had the Love of God shed abroad in their hearts and were assured of his favour and their everlasting Salvation yet knowing the terrour of the Lord They had a deeper reverence of his Majesty and so afraid to displease him or to be unfaithful in their charge and trust And could not endure that any others should do so Reverence of God as one able to destroy us and cast Body and Soul into Hell Fire is always necessary The fear of reverence remaineth in Heaven in the glorified Saints and Angels and Christ presseth us to this fear Luke 12.3 4. 3. We must distinguish between a perplexing distrustful fear and an aweful preventive-eschewing fear A distracting tormenting fear of Hell or the Wrath of God would weaken our delight in God and therefore the Love of God casts out this fear 1 Joh. 4.18 But now the aweful fear fleeing from wrath to come this doth not destroy peace of Conscience or joy in the Holy-Ghost but gard it rather This only quickeneth us to use those means by which we may avoid so great an evil Instances we have in Scripture Job that was sure that his Redeemer lived Job 19. Yet destruction from the Lord was a Terrour to him Chap. 31. That is he thought himself obliged to use all those means by which he might shun so great an evil So Paul We know that if our earthly House of this Tabernacle were dissolved we have a building of God an House not made with Hands Eternal in the Heavens Yet knowing the Terrour of the Lord. 4. There are great reasons why this Terrour should have an influence upon us while we dwell in flesh 1. Because 't was once our due Eph. 3.2 And though we are delivered from it by Gods grace yet still 't is a fearful state which we cannot sufficiently shun and avoid 2dly We still deserve it after grace hath made a change in our Condition There is no Condemnation to them that are in Christ Rom. 8.1 Yet many things are condemnable We now and then do those things for which the Wrath of God cometh upon the Children of disobedience we deserve that God should say to us depart ye cursed 3 dly 'T is certainly a great and extream difficulty to get free from so great an evil 1 Pet. 4.18 We cannot get to the harbour but by encountring many a terrible storm and God is fain to discipline us that we may not be condemned with the World 1 Cor. 11.32 I know I shall be saved but 't is a difficult thing to save me 3. The means how this fear cometh to be raised in us knowing This implyeth three things 1. A clear and explicite apprehension 2. A firm assent 3. Serious consideration 1. A distinct knowledge of this Article of Christs coming to Judgment 1 Thes. 5.2 You your selves know perfectly that the day of the Lord so cometh as a Thief in the night 'T is good not only to know things but to know them perfectly for though a man may be saved by an implicite faith as he knoweth things in their common principle yet explicite faith and plenitude of knowledge or seeing round about the compass of any truth conduceth much to the practical improvement of it Instance in the Creation of the World To know the general truth may make me safe but a distinct explication thereof maketh us more admire the Wisdom Goodness and Power of God So for
of his Territories they contended not only with the corruptions and lusts but the prejudices of men The Gospel was then a novel Doctrine advancing its self against the bent of corrupt nature and the false religion then received in the World if they had met with a ready compliance there was labour enough in it to run up and down and compass Sea and Land to invite men into the kingdom of God but the World was their enemy The Gods of the nations had the countenance and assistance of Worldly powers and every where they kicked against the pricks yet Paul was as earnest in it as if it were a pleasing and gainful Imployment If you ask What was the reason the love of Christ constrained him In the managing of this point I shall enquire 1. What love to Christ is 2. What influence it hath upon our duties and actions 3. Whence if cometh to have such a force upon us 1. What is love to Christ I shall consider the peculiar reference of it to this place I must distinguish of the love of God First There is a love of God largely taken for all the duty of the upper Hemisphere in Religion or of the first Table or where Christ divides the two tables into love to God and love to our neighbour Matth. 22.37 38 39. So 't is confounded with or compounded of faith and repentance and new obedience for all religion is in effect but love acted faith is a loving and thankful acceptance of Christ Repentance is mourning love because of the wrongs done to our beloved obedience is but pleasing love hope an earnest waiting for the full and final fruition of God whom we love 2. Strictly it is taken for our complacency and delight in God Divines distinguish of a twofold love a love of Benevolence and a love of Complacency The love of Benevolence is the desiring of the felicity of another The love of Complacency is the well pleasedness of the Soul in a suitable good God loveth us both these ways with the love of Benevolence for so God loved the World c. John 3.16 with the love of Complacency and so the upright in the way are his delight But we love God with but one of these not with the love of Benevolence for he is above our injuries and benefits and needeth nothing from us to add to his felicity therefore we cannot be said to love him with the love of Benevolence unless very improperly when we desire his glory but we love him with a love of Complacency when the Soul is well pleased in God or delights in him which is begun here and perfected hereafter This is spoken of Psal. 37 4. Delight thyself in the Lord and he shall give thee the desires of thine heart And 't is seen in this when we count his favour and presence our chiefest happiness and value an Interest in him above all the world Psal. 16.6 7. And Psal. 4.6 7. And when we delight in other things as they belong to God Psa. 119. â—4 I will delight my self in thy commandments which I have loved 3. Love is sometimes put in Scripture for that which is properly called a desiring seeking love Which is our great duty in this life because now we are in via in the way to home in an estate of Imperfect fruition and therefore our love venteth it self most by desires and by an earnest seeking after God The River is contented to flow within its Banks till it come into the Ocean and there it expatiateth its self 'T is described by the Psalmist Psal. 63.8 My Soul followeth hard after thee And Isa. 26.9 With my Soul have I desired thee in the night This love we shew when the mercy of God is most desired valued and sought after and those mercies most of all which do shew us most of God Himself and do most help up our love to him as when we desire Spiritual blessings above temporal wisdom and grace rather than wealth and honour For spiritual wisdom is the principal thing Prov. 4.7 For it revealeth most of God to us and is a less impediment in the ascending of our minds and hearts to him than wealth or honour or secular learning or whatsoever subserveth the interest of the flesh The World is full of allurements to the flesh and since we have separated the creature from God and love it apart from God these temporal mercies which should raise the mind to him are the greatest means to keep it from him Therefore the Soul of one that loveth God tho' it doth not despise the bounty of his daily providence yet it is mainly bent after those mercies which are the distinguishing peculiar Testimonies of his favour and do more especially direct the Soul to him Set your affections on things that are above and not on things which are on earth Col. 3.2 4. To omit other distinctions the love which we are upon is the love of gratitude and thankfulness Not the general love which comprizeth all religion either in its own nature or in its means and fruits not the particular love of delight and complacency by which we delight in God and all the manifestations of himself to us Nor Thirdly Not the seeking and desiring love by which we seek to get more of God into our hearts and above all do desire and seek the endless injoyment of him in glory These work not so expresly as this love of gratitude concerning which observe three things 1. The general nature of it 'T is a gracious and holy love which the Soul returneth back to God again upon the apprehension of his love to us Gospel love is properly a returning love a thankful love Love is like a Diamond that is not properly wrought upon but by its own dust 'T is love that begetteth love 1 John 4.19 We love him because he loved us first As Fire begets Fire or as an Eccho returneth what it receiveth 'T is a reflection or a reverberation or casting back of Gods beam upon himself As a cold wall sendeth back a reflection of heat when the Sun hath shone upon it so our cold hearts being warmed with a sense of Gods love return love to him again Cant. 1.3 Thy name is an Ointment poured forth therefore the virgins love thee When the box of Spikenard is broken and the savour of his good ointments she abroad then the Virgins love him Hearts are attracted to him The more Gods love to us is known and felt the more love we have to God 2. The special object of this love is God as revealed in Christ. Partly Because thereby God who is otherwise terrible to the guilty Soul is thereby made amiable and a fit object for our love And therefore in studying Christ it should be our principal end to see the Goodness Love and Amiableness of God in him A condemning God is not so easily loved as a gracious and reconciled God Mans fall was from God unto
not appear what we shall be but we know that when he shall appear we shall be like him For we shall see him as he is This is the end of all for this Christ dyed and for this we believe and hope and labour even for that happy estate when we shall be brought nigh God and be companions of the Holy Angels and for ever behold our glorified Redeemer and see our own Nature united to the God-head and have the greatest and nearest intuition and fruition of God that we are capable of and live in the fullest love to him and delight in him And the Soul shall for ever dwell in a glorified Body that shall be no clog but an help to it and be no more troubled with infirmities necessities and diseases but for ever be at rest with the Lord lauding his name to all Eternity Now shall all this be done for us and shall we not love Christ Certainly if there be faith to believe this there will be love And if there be love there will be obedience be it never so tedious and irksome to our natural hearts 2. The strength of love ariseth from the manner how it is considered by us and applyed to us 1. Partly by Faith And 2. Partly by Meditation And 3. Partly by the Spirit 1. Faith nothing else will inkindle and blow up this holy fire of love in our hearts For affection followeth perswasion Till we believe these things we cannot be affected with them To a carnal natural heart the Gospel is but as a fine speculation or a well contrived fable or a dream of a shower of rubies falling out of the clouds in a night But Faith or a firm perswasion that affecteth the heart and therefore the Apostle speaketh of Faith working by love Gal. 5.6 Faith reporteth to the Soul and filleth the Soul with the apprehensions of Gods love in Christ and then maketh use of the strength and sweetness of it to carry forth all acts of obedience to God 2. By meditation The most excellent things do not work if they be not seriously thought of Affections are stirred up in us by the inculcation of the thoughts As by the beating of the steel upon the flint the sparks fly out As the Apostle perswadeth to this Eph. 3.17 18. That ye being rooted and grounded in love may be able with all Saints to comprehend what is the height and depth and length of the love of God in Christ and may know the love of Christ which passeth knowledge This is the blessed Imployment of the Saints that they may live in the consideration and admiration of this wonderful love that so they may ever keep themselves in the love of Christ. Nothing exciteth us to our duty so much as this therefore we should not content our selves with a superficial view of it but dwell upon it in our thoughts 'T is our narrow thoughts our shallow apprehensions of Gods love in Christ our cold and unfrequent meditation of it which maketh us so barren and unfruitful as we are 3. The Spirit maketh all effectual The Gospel containeth the matter meditation is the means to improve it but if it be an act of the humane Spirit only it affecteth us not the thoughts raised in us by bare and dry reason are not so lively as those raised in us by Faith that puts a life into all our notions Now the acts of faith are not so forcible as when the Spirit of God sheddeth abroad this love in our Souls Rom. 5.5 We must use the Gospel must use reason must use faith in meditation on the Love of Christ but we must beg the effectual operation of the Holy Ghost who giveth us a tast and feeling of this love and most thankfully to entertain it USE It sheweth us how we should excite and rowse up our selves in every duty especially in those that are difficult displeasing to the flesh The Apostle Paul indured prisons stripes reproaches disgraces yea death it self out of the unconquerable force of love Therefore if you have any great thing to do for God and would work to the purpose let faith by the Spirit set love a work Faith is needful the work of redemption being long since over and our Lord is absent and our rewards future and love is necessary because difficulties are great and oppositions many the Flesh would fain be pleased but when Faith telleth love what great things God hath done for us in Christ the Soul is ashamed when it cannot deny a little ease pleasure or profit SERMON XXIV 2 Cor. 5.14 For the Love of Christ constraineth us because we thus Iudge that if one dyed for all then were all dead I Have chosen this Scripture to speak of the love of gratitude or that thankful return of love which we make to God because of his great love to us in Christ. Before I go on further in this discourse I shall handle some cases of Conscience 1. About the reason and cause of our love Whether God be only to be loved for his beneficial goodness and not also for his essential and moral perfections The cause of doubting is this Whether true love doth not rather respect God as amiable in himself than beneficial to us The ancient writers in the Church seemed to be of this mind Lombard out of Austine defineth love to be that grace by which we love God for himself and our neighbour for Gods sake Ans. 1. There are several degrees of love 1. Some love Christ for what is to be had from him and that he may be good to us There we begin The first invitation to the creature is the offer of pardon and life Matth. 11.28 29. Come unto me all you that labour and are heavy laden and I will give you rest Take my yoke upon you and learn of me for I am meek and lowly in heart and ye shall find rest unto your Souls And Heb 11.6 He that cometh to God must believe that he is and that he is a Rewardeâ— of them that diligently seek him Self-love and the natural sense of our own misery and the sense of our burden and the desires of our happiness have a marvellous influence upon us yea wholly govern us in our first address to God by Christ Now this is not altogether to be blamed and condemned Partly Because there is no other dealing with mankind tell a malefactour of the perfections of his Judge this will never induce him to love him And Partly Because we may and must love Christ as he hath revealed himself to our love Now he hath revealed himself as a Saviour as a pardoner as a rewarder for surely we may make use of Gods motives he suffereth us to begin in the flesh that we may end in the Spirit there is some grace in this very seeking love You are affected with the true cause of misery not outward necessity but sin you seek after the right remedy which is in Christ there
of the sufferings His Blood was the Blood of God Acts 20.28 3. Another circumstance accompanying the pains of the Second Death and unavoidably attending it in reprobates is desperation and a fearful looking for of the fiery indignation of God Heb. 10.7 But this is accidental to the punishment its self and only occasioned by the sinners view of their woful and irremediless Condition but this neither did nor could possibly befall the Lord Jesus for he was able by his Divine Power both to suffer and satisfie to undergo and overcome this dreadful brunt of the Wrath of God and therefore expected a good issue in his conflict Psa. 16.9 10. My flesh shall rest in hope for thou wilt not leave my Soul in Hell nor suffer thy holy one to see corruption 'T is applyed to Christ Acts 2. A shallow stream may easily drown a Child whereas a grown man may hope to escape out of a far deeper place yea a skillful swimmer out of the ocean Christ passed through that Sea of Wrath which would have drowned all the World yea came safe to shoar Well then it sheweth the reality and truth of his Satisfaction 2. It sheweth the fulness and sufficiency of his Satisfaction And that Christ undertook no more than he was able to perform For though but one yet he is accepted for all As one Sacrifice offered by the high Priest was enough for all the congregation The burnt offering for private men and for the whole congregation was the same a young bullock without blemish All had but one Sacrifice only for private men the Burnt-offering was offered by common Priests and for the congregation by the high Priest Or as the same sun serveth for every one and also for all the World So the same Christ the Sun of Righteousness serveth for all Or as one Adam was enough to ruine all So one Christ was enough to save all Yea much more as in Christ the Divine Power is more effectual The Scripture often insisteth upon the oneness of the Person and the oneness of the Sacrifice as in that oracle which drop't from the mouth of Caiphas it is expedient for one to dye for all the people John 11.51 52. Which is interpreted of the Redemption of the Elect He prophesyed that Jesus should die for that Nation and not for that Nation only but that he should gather together in one the Children of God which were scattered abroad This one Christ is accepted for all For 't is more than if all the World had dyed God was more pleased with this Sacrifice than he was displeased with Adams sin or the sins of all the World 1 Tim. 2.6 There is one Mediator between God and man the man Christ Jesus As one Mediator so one sacrifice Heb 10.10 We are sanctifyed through the offering of the Body of Jesus Christ once for all And verse 14. For by one offering he hath perfected for ever them that are sanctified And Heb. 9.26 He once in the end of the World appeared to put away sin by the sacrifice of himself And 28 verse So Christ was once offered to 〈◊〉 the sins of many The Scripture doth so emphatically insist upon this circumstance to shew that there needeth no more to be done to satisfy Gods Justice That is sufficiently done already which is a great comfort to us For you are not left under the care of making Satisfaction for your own sins But only of accepting the Redeemer who hath satisfied and if you perish it will be for want of Faith in you not for want of Satisfaction in Christ The business is even brought to your doors and left upon your hands whether you will accept of the grace offered 2. How the great Love of God appeareth in this 1. In that he would not prosecute his right against us who were faln in Law and unable to recover our selves Noxa sequitur caput The Soul that sinneth shall die Exod. 32.33 He might have refused any Mediation and all our necks might have gone for it 'T was great love that God would think of a Surety he might have exacted the whole debt of us thou hast sinned and thou shalt pay 'T is some relaxing of the rigour of the Law that he would take person for person Moses was rejected when he interposed as a Mediator but so was not Christ. 2. That he would take one for all Justice would not let go the sinner without a ransom but 't is the wonderful grace of God that he would take Satisfaction from one man in the name of all those for whom he offered to satisfy That God would accept of Christ Heb. 2.9 'T is said that by the grace of God he should tast death for every one That which moved God to transfer the punishment of our sins upon Christ was his meer grace and the special favour of God 3. This one so dear to him his own Son the Son of his love his only begotten Son he is the person that must be our surety John 3.16 God so loved the World that he sent his only begotten Son that whosoever believeth in him should not perish but have Everlasting Life And Rom. 8.32 He spared not his own Son but delivered him up for us all Oh the unspeakable love of God! We are fond Eli would not let fall one rough word to his Children God had but one Son and he was made a Sacrifice for sin 4. This one so worthy in himself Person for person is the hardest bargain In some Wars Captives are redeemed with money But we are not redeemed with Silver and Gold but with the precious blood of the Son of God 1 Pet. 1.18 19. If there be man for man proportion is observed and men of like quality are exchanged You never heard of such a demand that a king should be given to ransom a Servant We were slaves and Christ was the Heir of all things The prince was given for Slaves The just for the unjust The Lord God Almighty who filleth Heaven and Earth with his Glory was given for poor worms The King of all the Earth came not to be ministred unto but to minister and to give his Life a ransom for many Matth. 20.28 5. And he given unto death One dyed for all if Christ had come on earth to take a view of our misery it had been another matter Captive Princes have kingly entertainment but he came to be fold for the price of a slave thirty pieces Exod. 21.31 The ransomer is not bound to suffer and be ruined if the Party be so But our redeemer must dye 1 Pet. 3.18 But Christ hath suffered for sin the just for the unjust that he might bring us to God Till death there was no full Satisfaction if ever any had cause to love his life Christ had his Soul dwelt with God in a Personal Union 'T is no great matter to quench and put out such glimering Candles as we are We are often a burden to our
only to redeem us from the displeasure of God and the Rigour of the Law but from all iniquity Titus 2.14 From a vain conversation 1 Pet. 1.18 From this present evil World Gal. 1.4 Our dying to sin is a part of Christs purchase as well as pardon he purchased a vertue and a power to mortify sin bought sanctification as well as other priviledges paid down a full price to provoked Justice to deliver us from the slavery of fin and that the word and Sacraments might be sanctifyed to convey and apply this grace to us Eph. 5.26 That we might be incouraged 5. By way of pattern Christ hath taught us how to die to sin by the example of his own death that is he denied himself for us that we might deny our selves for him and suffered pain for us that we might the more willingly digest the trouble of mortification when Christ pleased not himself will you make it your business to please the â—lesh and gratify the flesh When he loved you and gave himself for you will not you give up your lusts which are not worth the keeping 'T is true our sinful nature is not extinguished without grief and pain and trouble but was not Christs death a death of sorrow and trouble of all deaths most painful and shameful shall we wallow in fleshly delights when Christ was a man of sorrows The World must be crucified Gal. 6.14 And the flesh crucified Gal. 5.24 That is it is to be put to death It implyeth crucifixion with grief and shame as sin is rooted in self love and a love of pleasure so it must be mortified by self denial and godly sorrow If nature shrink and cannot brook this discipline remember Christs agonies 1. USE To press us to make use of Christs death for the mortifying of sin 'T is useful two ways especially 1. By way of obligation and ingagement As Christ dying bound all those that profess union with him to die also to die to sin as he died for â—in which obligation we consented to in baptism Therefore unless we mean to disclaim all union with Christ to rescind and disannul our baptismal vow or make it a meer mockery we are strongly ingaged to oppose resist set about the Mortification of sin in which the spectacle of Christs hanging and dying upon a cross will be a great help to us and his love shewed therein strengthen the obligation and his self denial and not pleasing himself a notable pattern for us to write after him Christ undertook that serious worshipers should serve him 't was a part of his Stipulation on the cross We that are baptized into Christ have put on Christ consented to his ingagement and count our selves dead in his death Therefore we should cast away sin with indignation Hes. 14 8. What have I any more to do with Idols But because 't is not done in act assoon as 't is done in vow and resolution Therefore let us every day grow more sensible of the evil of it Jer. 31.18 More careful to eschew the occasions of it Job 31.1 I made a covenant with mine eyes Let us use all the means which tend to the subduing of it by prayer For this I sought the Lord thrice 2 Cor. 12.8 And Col. 3.5 Mortify your members which are upon earth Let us weaken the root of it which is an inordinate love of the World and hear the word with this end that sin may be laid aside and we grow in mortification as well as vivification 1 Pet. 2.1 2. Let us deal with it as the Jews served Christ and let this be our dayly task 2. By way of incouragement Depend on the vertue and grace purchased by his blood and sufferings There is a double incouragement in this work 1. Because of the great vertue purchased and strength and assistance vouchsafed Phil. 4.13 I can do all things through Christ that strengthens me 2. The certainty of the event 'T is secured to the serious Christian and therefore the Scripture speaketh of it as done already We are dead your old man is crucified with Christ. I am crucified with Christ Which giveth great strength and courage in our conflicts with sin we may triumph before the victory SERMON XXIX 2 Cor. 5.15 That they which live should not henceforth live to themselves but to him that died for them and rose again WE are still upon the second fruit of Christs purchase he died that we might die in a conformity to his death and he died that we might live with a respect to his resurrection His death is the merit of it but his resurrection is the pattern pledge and fountain of this new life I propounded to speak 1. Of the fruit its self the grace of the new life wrought in us in conformity to Christs resurrection 2. The aim and tendency of that life Which is to refer all our actions to God that they which live should not henceforth live to themselves but to him that died for them and rose again The Aim is propounded 1. Negatively Not to themselves 2. Affirmatively But to him that died for them and rose again 1. Negatively Not to themselves to their own ease honour and profit their own wills own interests and own ends 2. Positively To him According to his will for his honour and Glory Doct. The duty and property of the spiritual life is to refer all our actions not to self but to God For proof of the point take one place for both Rom 14.7 8. For none of us liveth to himself and no man dieth to himself for whether we live we live unto God or whether we die we die unto the Lord for whether we live or die we are the Lords A Christian is not his own man and therefore liveth not to himself but he is the Lords in his person all his relations injoyments conditions interests he is the Lords by every kind of right title hath not power over the least action that he doth or comfort he injoyeth if health wealth uses it for God if Children loves them in order to God and therefore referreth all to God In the Text the Apostle saith none of us none of those that are in Christ the Apostle speaketh of weak and strong Christians they all agree in this and he shrewdly implyeth that he thaâ— liveth to himself is none of Christs Now not to self for self denial is required as our first lesson Matth. 16.24 If any man will come after me let him deny himself Christ telleth us the worst at first So see how peremptory Christ is Luke 14.26 If any man come to me and hate not Father and Mother Wife and Children Brethren and Sisters yea and his own life also he cannot be my disciple 'T is to late for the vote of man and foolish reason to interpose out of hope to get this Law repealed No 't is unalterably stated that no interest of ours no not life its self which
sin was God reconciling In themselves Gods Elect differ nothing from the rest of the World till grace prevent them they were as bad as any in the World of the same race of cursed mankind not only living in the World but after the fashions of the World dead in trespasses and sins and obnoxious to the curse and Wrath of God Fourthly To shew the Amplitude of Gods Grace the greater and worser part of the World the Gentiles as well as the Jews Rom. 11.15 If the casting away of them be the reconciling the World So 1 John 2.2 And he is the propitiation for our sins and not for ours only but also for the sins of the whole World Fifthly To awaken all that are concerned to look after this priviledge which is common to all nations the offer is made indifferently to all sorts of persons where the Gospel cometh and this grace is effectually applyed to all the Elect of all Nations and all sorts and conditions and ranks of persons in the World if thou art a member of the World thou shouldest not receive this grace in vain 2. The other party concerned is the Great God to himself To be reconciled to one another when we have smarted sufficiently under the fruits of our differences will be found an especial blessing much more to be reconciled to God this is the comfort here propounded To himself of whom we stand so much in dread 1 Sam. 2.15 If one man sin against another the Judge shall judge him but if a man sin against God who shall plead for him A fit Umpire and Mediator may be found out in matters of difference and plea between man and man but who shall arbitrate and take up the difference between us and God Here first the greatness of the priviledge That God will reconcile us to himself Doct. There is a reconciliation made in and by Iesus Christ between God and man First I shall premise three things in general 1. That to reconcile is to bring into favour and friendship after some breach made and offence taken as Luke 23.12 The same day Herod and Pilate were made friends for before they were at enmity between themselves So Joseph and his Brethren were made friends and the woman faulty is said to be reconciled to her husband 1 Cor. 7.11 So Matth. 5.23 24. If thou bringest thy gift to the Altar and there remembrest that thy brother hath ought against thee go thy may and be reconciled to thy Brother All which places prove the natural notion of the word and so 't is fitly used for our recovery and returning into grace and favour with God after a breach 2. That the reconciliation is mutual God is reconciled to us and we to God Many will not hear that God is reconciled to us but only that we are reconciled to God But certainly there must be both God was angry with us and we hated God the Alienation was mutual and therefore the reconciliation must be so the Scripture speaketh not only of an enmity and hatred on mans part Rom. 5.10 For when we were enemies we were reconciled to God by the death of his Son but also of wrath on Gods part not only against sin but the sinner Eph. 2.3 Being Children of wrath by nature Certainly God doth not only hate sin but is angry with the wicked because of it Psal. 7.11 God is angry with the wicked every day And we must distinguish between the work of Christ in order to God and the work of the Minister and Christ by the ministry in order to men The work of Christ in order to God which is to appease the Wrath of God Therefore 't is said Heb. 2.17 That he is a merciful and faithful High-priest to make reconciliation for the sins of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surely there Gods being reconciled to us is intended by Christs Sacrifice and Intercession For Christ as an High-priest hath to deal with us as Gods Apostle with men Heb. 3.1 We in Christs stead pray you to be reconciled verse 20th Besides our reconciliation is made the fruit of Christs death in contradistinction to his life Rom. 5.10 The death of Christ mainly respected the appeasing of the Wrath of God whereas if it only implyed the changing of our natures it might as well be ascribed to his life in Heaven as his death upon earth Again the Scripture maketh this reconciliation to be a great instance of Gods love to us Now if it did only consist in laying aside our enmity to God it would rather be an instance of our love to God than his love to us Once more the Text is plain that Gods reconciling the World to himself did consist in not imputing our trespasses to us his laying aside his suit and just plea he had against us so that it relateth to him Therefore upon the whole we may pronounce that God is reconciled to us as well as we to God Indeed the Scriptures do more generally insist upon our being reconciled to God than Gods being reconciled to us for two reasons 1. Because we are in a fault 'T is the usual way of speaking amongst men He that offendeth is said to be reconciled because he was the cause of the breach and he needeth to reconcile himself and to appease him whom he hath offended which the innocent party needeth not he needeth only to forgive and to lay aside his just anger We offended God not he us therefore the Scripture usually saith we are reconciled to God 2dly We have the benefit 't is no profit to God that the Creature enters into his peace He is happy within himself without our love or service only we are undone if we are not upon good terms with him If any believe not the Wrath of God abideth upon him John 3.36 And that is enough to make us eternally miserable 3. That reconciliation in Scripture is sometimes ascribed to God the Father sometimes to Christ as Mediator sometimes to Believers themselves 1. To God the Father as in the Text God was in Christ reconciling the World to himself and in the verse before the Text who hath reconciled us to himself And Col. 1.20 Having made peace by the Blood of his Cross by him to reconcile all things to himself To God the Father as the primary cause of our reconciliation he found out and appointed the means as he decreed from everlasting to restore the Elect faln into sin unto grace and favour and prepared whatever was necessary to compose and take up the difference between him and sinners 2. Christ is said to reconcile Eph. 2.16 That he might reconcile both unto God in one body by the Cross. And Col. 1.21 Yet now hath he reconciled Not as the primary but meritorious cause of reconciliation which respects both God and us chiefly God as he was appeased by the merit of his Sacrifice as he procured the Spirit that same Spirit whereby our enmity might be overcome and
and minding us of our duty is the proper means to cure slightness and to remove their Impotency which lieth in their obstinacy and wilfulness There is no such means as to besiege them with constant persuasion and the renewed offers of a better estate by Christ for the Impotency is rather Moral than Natural we do not use to reason men our of their natural Impotency to bid a lume man walk or a Blind man see or a Dead man live but to make men willing of the good they have neglected or rejected we must perswade them to a beter choice In short to inform the Judgment to awaken the Conscience to perswade the will this is the work and Office of the Word by its precepts promises and rewards 't is true the bare means will not do it without Gods concurrence the influence and power of his Spirit but 't is an incouragement to use the means because they are fitted to the end and God would not appoint us means which should be altogether vain 5. That it is not enough that the Word be written but preached by those who are deputed thereunto For several reasons 1. Partly Because Scripture may possibly lie by as a neglected thing The Lord complaineth Hos. 8.12 I have written to them the great things of my Law but they were counted as a strange thing Men flighted the Word written as of little Importance or concernment to them are little conversant in it therefore some are appointed that shall be sure to call upon us and put us in mind of our eternal condition that may bring the Word nigh to us lay it at our doors bring a special Message of God to our Souls Acts 13.26 To you is the Word of Salvation sent he speaketh to all the World by his Word to you in particular by the special Messages his Servants bring you 'T is sent to you there is much of God in it the Word written hath its use to prevent delusions and mistakes and the Word preached hath also its use to excite and stir up every man to look after the remedy offered as he will answer it to God another day 2. Partly Because the Word written may not be so clearly understood therefore God hath left gifts in the Church authorized some to interpret As the Eunuch was reading and God sent him an Interpreter Philip said unto him Vnderstandest thou what thou readest And he said how can I except some Body guide me Acts 8.30 31. The Scripture is clear in its self but there is a covering of natural blindness upon our Eyes which the Guides of the Church are appointed and qualified to remove Job 33.23 If there be a Messenger with him an Interpreter one of a thousand to shew a man his uprightness There are Messengers from God authorized to speak in his name to relieve poor Souls that they may soundly explain forcibly express and closely apply the truths of the Word that what is briefly expressed there by earnest and copious Exhortations may be inculcated upon them and the arrow may be drawn to the head and they may more effectually deal with sinners and convince them of their duty and rowse them up to seek after the favour of God in Christ Look as Darts that are cast forth out of Engines by Art and fitted with Feathers are more apt to fly faster and pierce deeper than those that are thrown casually and fall by their own weight so though the Word of God is still the Word of God and hath its proper Power and force whether read or preached yet when 't is well and properly enforced with distinctness of Language vehemency and vigour of Spirit and with prudent application 't is more conducible to its end 3. Because God would observe a congruity and decency As death entred by the Ear so doth life and peace Rom. 10.14 15. How shall they call on him in whom they have not believed and how shall they believe in him of whom they have not heard and how shall they hear without a Preacher and how shall they preach except they be sent By the same sense by which we received our venom and poison God will send in our blessings work faith and repentance in us by the Ministry of reconciliation Besides as vision and seeing is exercised in Heaven so hearing in the Church 't is a more imperfect way of apprehension but such as is competeâ—t to the present state Job 42.5 I have heard of thee by the hearing of the Ear but now mine Eye seeth thee speaking of his extraordinary vision of God which is a glimpse of Heaven Now we have a report of God and his grace Satisfying ocular inspection is reserved for Heaven but now we must be contented with the one without the other 6. That to preach the word to us God hath appointed men of the same mould with our selves and intrusted them with the ministry of reconciliation As the Fowler catcheth many birds by one decoy a bird of the same Feather so God dealeth with us by men of the same nature and affections and subject to the Law of the same duties who are concerned in the Message they bring to us as much as we are men that know the heart of man by experience our prejudices and temptations for the heart of man answereth to heart as the face in the Waters Prov. 27.19 And so know all the Wards of the Lock and what Key will fit them Now the love and wisdom of God appeareth herein 1. Because God will try the World by his ordinary Messengers Col. 1.21 It pleased God by the foolishness of preaching to save them that believe We now live by faith and not by sight and therefore he will not discover his own Majesty and send us Nuncios and Messengers out of the other World or deal with us in an extraordinary way to lead us to faith and repentance but send mean Creatures like our selves in his name who by the manifestation of the truth shall commend themselves to every mans conscience to see if they will submit to this ordinary stated course We would have Visions Oracles Miracles Apparitions one come from the dead but Christ referreth us to ordinary means if they work not extraordinary means will do us no good Luke 16.30 31. And he said Nay Father Abraham but if one went from the dead they will repent and he said unto him If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead When God used extraordinary ways man was man still Psa. 78.22 23 24. Because they believed not in God and trusted not in his Salvation though he had commanded the clouds from above and opened the doors of Heaven and had rained down Manna upon them to eat and had given them the corn of Heaven They had their Meat and Drink from Heaven and yet they were rebels against God and unbelievers Their victuals came out of the Clouds their Water out
Wo unto us if now after God hath been at such a great deal of cost we should slight the motion Angels wonder at what you slight 1 Pet. 1.12 Shall the Blood of Christ run a wasting Mind the business I pray you God hath laid out all his wisdom upon it and will not you take it into your thoughts Gods Heart was much set upon it or else he would never have given his Son to bring it about 'T is the folly of man to part with things of worth for trifles As Esau sold his Birth-Right for a mess of Pottage Lysimachus his Kingdom for a Draught of Water Surely we cannot imagine this of the wise God when he hath been at such expense 't is not for a matter of nothing Therefore we should the more regard it 3dly In that he hath appointed a Ministry of Reconciliation and authorized some as solemn Messengers to tender this grace to us in his name Therefore we as Embassadors for Christ we pray you in Christ's stead be ye reconciled to God God might have contented himself with putting his thoughts into Scripture and given us the word and doctrine of Reconciliation only and truly that 's a great mercy Heathens are left to the puzzle and distraction of their own thoughts and know not how God shall be appeased But because that Blessed Book may possibly lye by as a neglected thing he will have some that shall put us in mind daily of his design of saving the World by Christ. If he would send Messengers he might have sent Heraulds to proclaim War but he hath sent Embassadors of peace Surely upon this account we should be welcome to you Isa. 52.7 How beautiful upon the mountains are the feet of him that bringeth good tidings that publisheth peace that bringeth good tidings of good that publisheth Salvation that saith unto Zion Thy God Reigneth How dirty soever their feet be with the Journey Our Message is not to require satisfaction for the wrongs done to the Crown of Heaven or to denounce War but a matter of peace Not only to beg a correspondency of Traffick but a treaty about Marriage and so to enter into the strictest-amity with God Even that you may be married unto Christ to bring forth fruit unto God Rom. 7.4 Yet farther 4thly These messengers are under a charge to manage Gods message with all wisdom and faithfulness and diligence Mark 16.15 16. To preach the Gospel to every creature to Rich and Poor Learned and Unlearned And woe be to them if they be not diligent warning every Man and teaching every Man that they may present every Man perfect in Christ Jesus Col. 1.28 Christ hath conjured them by all their love to his person to do it Joh. 21.15 16 Feed my sheep Feed my Lambs If we have any respect to our Lord we must be diligent in offering peace to all that are willing to repent and believe This work is seriously commended to us yet profess to be my Servants and therefore by all the love you have to me I conjure you I shall not take it that you love me if you have not a care of my sheep and my Lambs You know the temptations prejudices and hatred of those you have to do with Therefore pray them to be reconciled And 5thly Consider the terms which God requireth Which are only that we should render our selves capable of his favour by entring into covenant with him On Gods part all things are ready Now we pray you to be reconciled That is do you enter into covenant with him God in the covenant is our Friend Abraham is called the Friend of God James 2.23 2. Chro 20.7 Thou gavest it to the seed of Abraham thy Friend for ever Isa. 41.8 The seed of Abraham my Friend Abraham was Gods Confederate and they loved intirely as one Friend doth another In the covenant you take God for your God and God taketh you for his people you enter into a League Offensive and Defensive to hate what God hateth and to love what God loveth God promiseth and ingageth to bless and you to obey 3dly The value of this priviledge 't is worth the having What do we plead with you about but the favour of God and reconciliation with him by Christ God found out the way Christ purchased it The Angels first published it Luk. 2.14 I here are many priviledges depend upon it As 1. Sanctifying Grace God being propitiated in Christ giveth us the first grace and causeth us to repent and believe in Christ. For on the behalf of Christ 't is given us to believe Phil. 1.29 And the regenerating Spirit is Shed upon us by Christ. Now when we repent and believe we are made capable of more of the sanctifying Spirit Acts. 2.38 The holy Ghost is given to them that obey Acts 3.32 And we are witnesses of these things and so is also the Holy-Ghost whom God hath given to them that obey him And a farther measure of grace upon our actual reconciliation Gal. 4.6 And because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father 2dly The pardon of sins When we are Regenerated our sins are actually pardoned Acts 26.18 To open their eyes and to turn them from darkness to light and from the power of Satan unto God that they may receive forgiveness of sins and Inheritance among them which are sanctified by faith that is in me Heb. 8.10 11 12. We are released from the eternal punishment and God quits his controversy against us 3dly Communion with God Favour Image and Fellowship go still together They were lost together Before we could not look God in the face or lift up the Head to him or think of him without Trembling There is a God but he is my enemy Every Prayer revived our guilt But now we have access with boldness and confidence of welcom and audience when ever we have occasion to make use of God Heb. 4.16 When David heard that Saul was pacified towards him he was in his presence as in times past 1 Sam. 19.7 The flaming Sword which kept the way to the Tree of life is removed In our falls in our distresses in our dangers in our wants in death its self we have a God to go to to move for relief to whom to commit our Souls 4thly We have solid Consolation Rest and Peace in our selves For the chief cause of our fear and sorrow is done away Our sin is pardoned and subdued and the eternal punishment released 'Till this be you can never have any rest for your Souls 'till you are at peace with God and submit to the course prescribed by him for your reconciliation Matth. 11.28 29. One great fault of man is that he doth not take a right course to quiet his Soul God complaineth of his people by the Prophet That they had forgotten their resting place Jer. 50.6 That is they had forgotten God their only trust Men seek peace
The benefit intended to us that we might be the righteousness of God 2. When we are made partakers of this benefit in him when actually united to Christ Let us explain these circumstances 1. What was done in order to our reconciliation and there 1. The innocency of Christ as Mediator he knew no sin that is practically and Experimentally but was an innocent pure and sinless person otherwise theoretice and speculativè he knew what sin was in its nature and what it will be in its effects and fruits The innocency of Christ is elsewhere asserted John 8.46 Who convinceth me of sin And 1 Pet. 2.22 He did no evil neither was guile found in his Mouth Jesus Christ our Mediatour was free of the least transgression of the Law of God or any defect or inconformity thereunto for he was compleatly obedient to the whole will of God both in heart and practice Matth. 3.15 For thus it becometh us to fulfil all righteousness By his miraculous conception he was exempted from the contagion of Original sin others are defiled with it Job 14.4 Who can bring a clean thing out of an unclean No not one But Christ was exempted Luke 1.31 The Holy Ghost shall come upon thee and the power of the highest shall overshadow thee therefore that holy thing which shall be born of thee shall be called Jesus And from all actual transgressions Though the strongest of Satans fiery darts were shot at him yet there was nothing to befriend a temptation John 14.30 The Prince of this World cometh and hath nothing in me And it was needful our Redeemer should be so that he might be lovely to God Psa. 45.7 Thou lovest righteousness and hatest wickedness therefore God thy God hath anointed thee with the Oil of Gladness above thy fellows And to all the Saints Cant. 5.16 His Mouth is most sweet yea he is altogether lovely Christs innocency hath a double use It serveth for satisfaction and for example For satisfaction that we might know that he did not endure these sufferings as a punishment of his own sin he knew no sin that is â—â—th and experimental approbative knowledge To know signifieth in the Hebrew dialect to love to act to like He knew what it was to suffer for sin but he knew not what it was to commit sin he suffered for sin the just for the unjust to bring us to God 1 Pet. 3.18 There was a necessity of his holiness both as Priest and Sacrifice Heb. 7.26 27. Such an high Priest became us who is holy harmless undefiled separate from sinners And as a Sacrifice that he might be compleatly lovely and acceptable to God as being represented by all those spotless Lambs which as Types of him were offered under the Law John 1.29 Behold the Lamb of God that taketh away the sins of the World And 1 Pet. 1.19 But with the precious blood of Christ as of a Lamb without blemish and without spot In short our High Priest must be without sin and he must offer an unspotted Sacrifice that he may satisfy Gods Justice merit his favour and enter Heaven and by his intercession procure the actual remission of sins and our full and everlasting salvation So for example that he might be a perfect pattern of holiness to all his followers that they may purify themselves as Christ is pure 1 John 3.3 Not for example only I confess for then Christ needed not to be made sin that is a sin offering or to bear the punishment of sin but yet for example as well as expiation For we must be holy as he that hath called us was holy 1 Pet. 1.15 And we are to walk as he walked 1 John 2.6 Head and Members must be all of a piece or else the Mystical Body of Christ would be monstrous and disproportionate 2. The second thing is the ordination of God He hath made him to be sin for us Two expressions must be explained sin and made 1. Sin Mark 't is not said that God made Christ a sinner but he hath made him sin which I note to prevent bold and daring glosses for wit will play the wanton with such expressions Some have said that Christ was maximus peccator because he stood in the Room of all the rest but this is harsh and of an ill sound Here is enough in the expression its self we need not strain it higher Sin is taken in Scripture sometimes for the punishment of sin sometimes for a Sacrifice for sin or a sin offering 1. By a Metonymy of the cause for the effect sin is put for the punishment of sin as Gen. 4.13 My â—in is greater than I can bear He meaneth Poena Peccati the punishment And verse the 7 th Sin lieth at the door the punishment is at hand and will certainly come on So Heb. 9.28 Christ will come without sin Not only free from its blot for so he was ever holy harmless separate from sinners but from its guilt and punishment which he took upon him in our name 2. By a Metonymy of the Adjunct for the Subject sin is put for a sin offering or a Sacrifice for sin piaculum in Latin is both a sin and a Sacrifice for sin So the Priests are said to eat the sins of the people Hos. 4.8 That is the sacrifices for sin minding nothing but to glut themselves with the fat of the offerings a part of which fell to the Priests portion and so it must be understood here he was made sin for us that is an expiatory Sacrifice for our sin So Paul applyeth it in these two senses to Christ Rom. 8.3 God by sending his Son in the similitude of sinful flesh by sin hath condemned sin in the flesh That is by the Sacrifice abolished sin or the punishment put an everlasting brand upon it to make it hateful to the Saints 2. The word made is to be explained For here is no word but what is emphatical and hath its weight That signifieth Gods solemn ordination and appointment for to make is to ordain as Mark 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Made or ordained twelve Disciples And Acts 2.36 Made to be Lord and Christ. Which is not referred to his Nature and Substance but to his Estate and Condition So God made him that is ordered him to bear the punishment of sin or to become a Sacrifice for sin In other places 't is said Isa 53.6 The Lord laid upon him the iniquities of us all So Isa 53.10 It pleased the Father to bruise him he put him to grief The punishment and curse of sin was imposed upon him So that our Saviour had all the sins of the Elect upon him by imputation bearing the punishment of them himself 3. The end of what was done about Christ Where 1. The benefit intended That we might be made the righteousness of God that is that we might be just with that righteousness which God giveth imputeth and approveth Mark here four things 1. Righteousness is the