good Work it is not of your selves but of God Every Act every Degree of Holiness is from God III. For whom he prayeth the Apostles I. That were already holy John 13.10 Ye are clean and in the Verse immediately preceding They are not of the World yet now Sanctify them let their Hearts be more heavenly and their Lives more pure every day Observe Those that are sanctified need to be sanctified more and more Rev. 22 1â— He that is righteous let him be righteous still he that is holy let him be holy still 1. Our inward Sanctification must increase because of the weakness of present Grace and the relicts of Corruption 2 Cor. 4.16 Tho our outward Man perish yet the inward Man is renewed day by day It is not a Work to be done at once 1 Thess. 5.23 And the very God of Peace sanctify you wholly and I pray God your whole Spirit Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ. It is perfect in parts at first the New Creature doth not come out maimed but not in degrees there is need of more Sanctification in Spirit in Soul in Body the Kingdom of Heaven increaseth by degrees 2. Our outward Man must be cleansed day by day because of new defilements John 13.10 He that is washed needeth not but to wash his Feet but is clean every whit It is an Allusion to a Man coming from the Bath his Feet contract Soil in the Passage Your Persons are sanctified by the Spirit but when you are never so holy there are new Defilements Vse 1. Be not satisfied with any present degrees of Grace There is an holy Covetousness I count not my self to have attained Phil. 3.14 Christ is so full that we cannot receive all at once 2. It is a strange Conceit in any to think they may be too good When we begin to be unwilling to grow better we begin to wax worse it is a good degree of Grace to know our Defects 3. Therefore let us use Means to persist in Holiness to increase in Holiness especially Prayer which is the Breath which God hath appointed to keep in the Flame II. For the Persons once more They were to preach the Word as a Preparative he prayeth for Sanctification Observe Holiness is a good Preparative to the Ministry and they are inwardly consecrated by the Spirit sanctifying them 1. That they may have experience of the Truth of the Doctrine upon their own Hearts The Apostles were to preach the Truth to others now saith he Sanctify them through thy Truth I believed and therefore have I spoken Psal. 116.10 We speak best when we speak by experience This is the right way of getting Sermons by Heart We are God's Witnesses now we should have sound Experience 1 John 1.1 That which was from the beginning which we have heard which we have seen with our Eyes which we have looked upon and our Hands have handled of the Word of Life That which we have seen and heard declare we unto you Ezekiel was first to eat the Roll Ezek. 3. 1 2 3. not only to see it and to hear it but to eat it Ministers must first eat themselves then feed others We are not to speak by hear-say to deliver God's Message as a meer Narration but out of a deep Impression on the Heart What cometh from the Heart and from Experience is quick and lively 2. For the Honour of God Carnal Ministers bring a Reproach upon the Ordinances 1 Sam. 2.17 The Sin of the young Men was very great before the Lord for Men abhorred the Offering of the Lord. Who will take Meat out of a Leprous Hand 3. To answer the Types of the Law Aaron and his Sons were sanctified for the Levitical Priesthood Exod. 29.4 To be washed with Blood and Oil to be washed in the great Laver sprinkled with Blood anointed with Oil which denotes Remission of Sins Regeneration the Gifts of the Spirit 1 John 5.8 There are three that bear Witness in Earth the Spirit the Water and the Blood Every Office should have a solemn Consecration Vse 1. Ministers should look to their inward Call They that are designed to serve God in a special manner must look after special Purity It breedeth Atheism when we do not live up to our Doctrine People will say they must say something for their Living 2. Let People look to their choice of Ministers There is a great deal of difference between an Eloquent and an Experienced Pastor Secondly We now come to the Means or Manner how Christ's Request is to be accomplished by thy Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendred in thy Truth or by thy Truth oâ— through thy Truth as Vers. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an Article that they may be sanctified through the Truth or as in the Margeâ—t truly sanctified but we better render it by the Truth there is an Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in Truth but in the Truth and it is presently added thy Word is Truth So that it noteth not the kind of their Sanctification but the Instrument and Means Now these words by thy Truth may be understood either of God's Faithfulness or his revealed Will both which are called his Truth Of God's Faithfulness as Vers. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as keep them by thy Power so sanctify them by or according to thy Truth and Faithfulness But this Exposition tho plausible yet is not so proper because it is presently added thy Word is Truth By Truth then is meant not his Faithfulness but his revealed Will. Now God hath revealed his Will by the Light of Nature or by the Light of his Word That Will of God which is revealed by the Light of Nature is called Truth so the Gentiles are charged Rom. 1.8 With-holding the Truth in Vnrighteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be known of God Vers. 19. is called Truth How came the Gentiles by the Truth who are strangers to the Covenant of Promise The Apostle answereth much of God was known to them But this Truth that is here spoken of is the Will of God made known in his Word or the Knowledg of things necessary to Salvation concerning God and his Worship first delivered by the Prophets afterwards explained by Christ himself to the Apostles and by them consigned to the Church Now the Truths delivered in the Word may be referred to two Heads Law and Gospel The distinction in Christ's Time was Law and Prophets In this place Christ chiefly intendeth the Gospel the Truth which they were sent to preach to others Christ would have them to have an experience of it themselves And it is notable that in many places of Scripture the Gospel is called Truth not only in opposition to humane Writings but also with respect to the Law and other parts of Scripture because it is the Truth by way of eminency as we call the Plague
with the Spirit of Christ assisting but not reforming as an Angel sometimes appears in an assumed Body But 't is dangerous to rest in this it maketh our sin and Judgement the greater if after a taste we rest in a common work Historical Faith if not growing into a saving sound Faith 't is a kind of mocking of God and an Hypocrites portion As for instance We profess to believe him Omniscient yet fear not to sin in his presence Omnipotent yet cannot depend upon his Alsufficiency to believe a day of Judgement yet make no preparation for our Account Tit. 1.16 Mens sins and Judgements are aggravated according to the sense they have had of Religion and so their latter end may be worse than their beginning 2 Pet. 2.20 And sad it will be for those that from hopefull beginnings fall off from God I will tell you a man may live and die with a temporary Faith and Affections to God and Holiness without making any visible Apostasie and yet have no sound Faith of the right Constitution Yea if you regard what little rooting Grace hath in mens hearts how weak their Pulse beateth this way how strong their Affections are to the World and the things thereof how little they can vanquish the cares and fears of this world and the temptations that arise from voluptuous living 't is to be feared the far greatest part of Christians are but Temporaries 3. Oh then be sure to get this truth of Grace into your Hearts let your Hearts be effectually subdued to God let there be a Principle of Life set up in them Religion respects our Principles as well as our Performances 2 Tim. 1.5 The end of the Commandment is Charity out of a pure Heart and a good Conscience and Faith unfeigned There must be a renewed Heart as the fountain a well informed Conscience as our guide and Faith unfeigned as our great encouragement And so all acts of Charity to God and men are accepted with God as a piece of Obedience done to him If we will not regard the Manner God will not regard the Matter Oh then get this renewed Heart and a lively Faith and an awakened Conscience This is to get Oyl into your Vessels and if once you get this it will never fail but increase exceedingly like the Sareptan's Oyl But how shall we get it I answer 1. You have this Oyl from Christ. The Unction is from the Holy One 2 Joh. 2.20 As the Precious Oyl was first poured on Aaron's Head and then came down to the Skirts of his Garment so Christ is first possessed of the Spirit and then we have it by our Union with him Joh. 1 16. Of his fulness we receive Grace for Grace We must go to the Fountain every day to seek new supplies Christ was anointed with the Oyl of gladness above his fellows Zech 4. Christ is represented by the Bowl and the two Olive Trees that alwayes poured forth Golden Oyl Christ as Mediator is the Store-house of the Church who is intrusted with all Gifts and Graces for our benefit Oh bring your empty Vessels to this golden Olive-tree The Widdow only brought Casks the Oyl failed not till the Vessels failed 2. If you would have it from Christ you must use the Means of Grace the Word Prayer Sacraments Meditation We need continual supplies must use continual Prayers seek the Grace of the Spirit to keep in our Lamps Luk. 11.13 So the Word God droppeth in something to the Soul that waiteth on him Mark 4.24 Take heed how you hear for with what measure ye mete it shall be measured to you again If we be earnest and diligent in waiting upon God God will abound to us in blessing his Word to us So for Meditation Mat. 13.19 The High-way Ground did not bring the Word to their minds again doth not revolve it mindeth it not heedeth it not So for the Lords Supper 't is a means to root us in the Love of God when we so often renew our Oath of Allegiance to him to excite our Faith in Christ. All these are a price put into our hands to get Oyl in our Lamps and prepare for his Coming 3. Keep your Vessels clean The Spirit dwelleth not but in a clean Heart Doves build not their Habitations on Dung-hills He cometh as an efficient Cause as a Spirit assisting before he comes as a Spirit inhabiting and purifieth our Hearts by Faith 4. After you have gotten this Oyl cherish it that it may not decay Of its own nature it would do so witness that stock of Original Righteousness which Adam had Gods Promise by which it is secured supposeth our endeavours to waste it Luk. 8.18 Whosoever hath to him shall be given but whosoever hath not from him shall be taken even that which he seemeth to have 5. Do not only cherish and keep it from decay but see that you encrease it 2 Pet. 1.5 Add to your faith vertue and to vertue knowledge 1 Thes. 3.10 Perfect what is lacking 1 Thes. 4.1 That as you have received of us how you ought to walk and please God so you should abound therein A little Faith will be as no Faith not honourable to God nor comfortable to you nor useful to others All our doubts perplexities uncertainties come from the smallness of our Graces 'T will not make an Evidence therefore give diligence No endeavour labour pursuit after God but hath its recompense not an earnest thought an earnest Prayer or time spent What shall I say They whose Hearts are upon the wayes thereof go on from strength to strength You are almost at home nearer than when you first believed Then you thought all your pains too much now all too little Let me apply all to the Sacrament 1. There we come to meet the Bridegroom in a way of Grace The Marriage Covenant between God Incarnate and his espoused Ones is here celebrated and solemnized The Sacrament is a Transfiguration of the last Marriage Supper to ascertain us what entertainment we shall have at the Day of Judgment when the Bride the Lamb's Wife shall be made ready and cloathed with fine Linnen Rev. 19.23 and then be received in to the Nuptial Feast Blessed are they that are called to the Marriage Supper of the Lamb. All is now prepared in this Duty 2. In some respect there should be a Serious Preparation for the one as for the other as we would prepare to dye or prepare to meet Christ the Judge Christ did not wash his Disciples feet when he took them with him to Tabor to his Transfiguration but when he took them with him at his last Supper Joh. 13.7 Surely to rush upon the presence of the Bridegroom with a perfunctory careless common frame of spirit is a dangerous thing When a People come hand over head prepare themselves slightly pray slightly before they come and live carelesly and negligently they slight the Bridegroom and wrong themselves strengthen themselves in sin rather than
of Grace Their choice of God for their portion remaineth unshaken They have chosen the better part adhere to it and have a general purpose to please God in all things 2. An universal slumber is not usually incident to the Saints 'T is not the sleep of the whole man as to all goodness 't is not in all parts of the soul. If there be a remiss will and dead affections yet not a sleepy Conscience something that taketh Gods part as appeareth because they are unsatisfied with this dull and drowsie estate 3. They are more easily alarmed and rouzed up out of it than others that sleep the sleep of death Their Faith and Love is soon awake again and easily set a work for God there is somewhat to work upon A true Christian riseth by unfeigned repentance when his Conscience hath but leizure and helps to deliberate and bethinks what he hath done and so much the better resolveth and bethinketh himself against his sin for the time to come 4. When they rise again and repent and do their first works they are more earnest and fervent than they were before As it were to make amends for their former languishing and to redeem the time they have lost they double their diligence Thirdly I come to the Reasons of this Sleepiness 1. There are two Principles in the Children of God the Flesh inclining to sleep and the Spirit to wake Mat. 26.41 The Spirit indeed is willing but the flesh is weak and therefore the degree of Grace which the best attain unto in this life is mixed with imperfection The guiding and commanding faculties do but imperfectly direct and the inferiour faculties imperfectly obey 'T is the Office of the Understanding and the Will to command of the inferiour faculties to obey There is weakness in all of them therefore 't is said Jam. 3.2 In many things we offend all The Understanding in many things is but a blind guide the Will is but in part rectified and so cannot exercise such a powerful command over our thoughts passions and senses 2. Variety of outward Occurrences working upon the diversity of Principles in us As sometimes we are in a prosperous estate sometimes in deep troubles both may cause this deadness and drowsiness in us Sometimes deep troubles make us weary of well-doing 2 Thes. 3.13 so Heb. 12.3 Consider him that endured such contradiction of sinners lest you be weary and faint in your minds Now as this weariness and heaviness causeth sleep in the body so it doth in the soul. We are tyred in Gods service and then our Wheels are clogged A man may be secure in trouble but usually he is so in time of peace Peace Wealth and Honour are often abused to spiritual drowsiness and secure neglect of God Ease slayeth the fool Prov. 1.32 We had need watch when Delilah spreads her lap for us and the Delights of the world open their bosom to us Surfeiting with the abundance of worrldly prosperity we neglect the Power of Religion and please our selves with the Form David enjoying peace and plenty slew Vriah his Friend who in his adversity spared Saul his Enemy yea his heart smote him but for the cutting off the Lap of his Garment In the abundance of outward comforts we sit loose from God therefore we have those cautions Deut. 8. from ver 7 to ver 14. 3. Conversing with Spiritual Sluggards that count it an high piece of wisdom not to be too forward Irreligious Company and Example is a great matter and hath a mighty force upon us And though it doth not begin sin in the Soul it doth increase it Isa. 6.6 Sin is by propagation not by Imitation but yet the contagion of Example is a great advantage to Corruption To be among warm heavenly mortifyed self-denying Christians is a great advantage in the spiritual life There is a notable provocation and excitement in their example Saul among the Prophets had his Raptures 1 Sam. 10.10 Heb. 10.24 Let us provoke one another to Love and good Works This begets a holy Emulation who shall excell but carnal Company is a deadning thing We are more susceptible of evil than good we catch a disease from one another but we do not get health one from another By touching the unclean they became unclean but he that was unclean was not purified by touching the clean The Conversations of the wicked have more power to corrupt than the good to provoke and excite to vertue A man that would keep himself awake unto God and mind the saving of his Soul must shake off evil Company Psal. 119.115 Depart from me ye evil doers for I will keep the Commandments of my God And by evil Company I mean not only the Prophane who bespeak their own hatred and detestation by their apparent odiousness but the loose and careless As we are to take heed that we be not allured to that which is evil so that we be not deadned to that which is good Neglect of God will keep us out of Heaven as well as Prophaneness We easily leven one another with deadness and formality frequent Society with dead hearted persons breedeth it such whose conference is empty and unsavoury and altogether of worldly things Certainly our dulness and backwardness is such that we need the most powerful helps 4. Another cause is a dead Worship Missa non Mordet Christ compareth spiritual Duties to new Wine Mat. 9. but the Pharisaical Feasts to Taplash or old unsavoury stuff that hath no Spirits Old Bottles will endure that well enough Nothing lulleth the Soul asleep so much as a perfunctory Worship or sleepy Devotions Christs Ordinances are simple but full of vertue his Institutions conscientiously observed will keep us awake Psal. 119.93 I will never forget thy Precepts for with them thou hast quickned me Use them much in Faith and Obedience and Graces will be preserved in us in a lively manner and constant exercise 1 Thes. 5.19 20. Quench not the Spirit Despise not Prophesying If you would not quench the Spirit you must not carelesly use the means of Grace The words of the wise are as Goads to prick us forward Eccl. 12.10 in Heavens way To stir us up to our Duty the Spirit of God sharpeneth and pointeth the Word that it may be as Goads in our sides When we are negligent here is quickning A dull Ministry as well as a dull Minister maketh us fall asleep 5. Slumber is the cause of Sleeping Mark the order in the Text They first slumbred and afterwards slept One degree of carelesness makes way for another and usually there is a lesser degree at first Take heed of the beginnings of declinations If we would avoid sleep we must avoid slumber No man becometh stark naught at the first step One careless Prayer maketh way for another Give way to it now and it will settle into an utter deadness at last Men fear not the danger of little sins and so are hardened under them
1 Joh. 5.7 They have one common Nature and the Operations that are with the Divine Essence are common to them All So that as the Creation of all things is equally attributed to All so also the Right of this Act of Judging the World doth alike agree to All. So that as yet the thing is not explained enough unless we should grant that it shall be exercised by All or can prove out of the Scriptures that One Person of these Three is ordained and by mutual Consent chosen out by the rest to exercise it for himself and for the other Indeed at the first when the Doctrine of the Trinity was not as yet openly revealed 't was not needful to enquire more diligently after it But this general Truth sufficed That God is the Judge of the World As when Enoch said Jude 14. Behold the Lord cometh with ten thousands of his Saints and as David Psal. 64.2 Lift up thy self thou Judge of the Earth and Psal. 50.6 God is Judge himself and in many other Places 'T was enough to understand it of one only and true God without Distinction of the Persons But when that Mystery was clearly manifested then the Question was necessary which of the Persons should be Judge of the World 2. As there is an Order among the Persons of the Blessed Trinity in the manner of Subsisting so there is also a certain Order and Oeconomy according to which all their Operations are produced and brought forth to the Creature according to which Order their Power of Judging fell partly to the Father and partly to the Son 1. In the Business of Redemption The Act of Judging which was to be exercised upon our Surety who was substituted in our Room and Place and offered himself not only for our Good in bono nostrum but loco vice nostri to bear our Punishment and to procure Favour to us there the Act of Judging belongeth to the Father to whom the Satisfaction is tendred 1 Joh. 2.1 the Advocate is to plead before the Judge But 2. As to the Judgment to be exercised upon us who either partake of that Salvation which was purchased by that Surety or have lost it by our Negligence and Unbelief there the Son or Second Person is our Judge In the former the Son could not be Judge because in a Sense he made himself a Party for our Good and in our Room and Place and the same Person cannot be both Judge and Party too Give and take the Satisfaction both that cannot be Well then in this other Judgment the Holy Ghost cannot be conveniently the Judge for in this Mystery he hath another Part Function and Office prepared and being the Third Person in the order of Subsisting the Son was not to be passed over but it fell to him 3. In the Son there is a double Relation or Consideration one as he is God the other as he is Mediator the one Natural and Eternal and shall endure for ever the other of Mediator which as he took upon himself in Time so in the Consummation of Time he shall at length lay aside In this latter respect as Mediator he is Judge by Deputation The Primitive Sovereign and Judge is God and the King and Judge by derivation is Jesus Christ the Mediator in his Manhood united to the Second Person in the Godhead and so the Judgment of the World is put upon him In regard of the Creatures his Authority is absolute and supream for there can be no Appeal from his Judgment but in regard of God 't is deputed He is ordained so 't is said Joh. 5.27 The Father hath given him Authority also to exercise Judgment because he is the Son of Man He hath the Power of Life and Death to Condemn and to Absolve So Act. 10.42 He is ordained of God to be the Judge of the Quick and the Dead and Act. 17.31 He hath appointed a Day in which he will judge the World in Righteousness by that Man whom he hath ordained In all which he acts as the Father's Vicegerent and after he hath judged He shall deliver up the Kingdom to God even the Father 1 Cor. 15.24 So that the Right of Christ as Mediator is not that which befalleth him immediately from the Right of Creation but is derivative and subordinate to that Kingdom which is Essential to him common to the Father Son and Spirit 4. This Power which belongeth to Christ as Mediator is given to him partly as a Recompense of his Humiliation of which I shall speak in the second Point But chiefly 1. Because it belongeth to the Fulness of his Mediatory Office And therefore being appointed King by the Father his last Function as a King was to Judge the World The Mediator was not only to pay a Price to Divine Justice and to separate the Redeemed from the World by his Spirit converting them to God but also to Judge the Devil and all those Enemies out of whose Hands he had freed the Church He was to fight against the blind World and Triumph over them and when the World is ended to Judge them and cast them into Eternal Torments 2. His Office is not full till this be done 'T is a part of his Administration as Mediator The last Act of Conquest is overcoming his Enemies and Glorifying and redressing Injuries and Wrongs of his Saints Secondly In what Nature he doth act and exercise the Judgment as God or Man or both I Answer In both Christ is the Person as God-Man yet the Judgment is acted visibly by him in the Humane Nature sitting upon a visible Throne that he may be seen of all and heard Therefore Christ is so often designed by this Expression Son of Man as in the Text and Matth. 16.27 and Act. 17.31 and Matth. 26.64 Ye shall see the Son of Man coming in the Clouds with Power and great Glory Joh. 5.27 The Son of Man is the visible Actor and Judge because the Judgment must be visible therefore the Judge must be such as may be seen with Bodily Eyes The Godhead puts forth its self by the Humane Nature in which all these great Works are acted VSE You see what need there is to get in with Christ Rom. 8.1 There is therefore now no Condemnation to them that are in Christ. 1 Joh. 2.28 And now little Children abide in him that when he shall appear we may have Confidence and not be ashamed before him at his Coming Oh what a Comfort will it be to have our Redeemer in our Nature to be our Judge Then we shall see our Goel our Kinsman whom we have heard so much of whom we have loved and longed for But the Contemners of his Mercy will find the Lamb's Face terrible Revel 6.16 And said to the Mountains and Rocks Fall upon us and hide us from the Face of him that sitteth upon the Throne and from the Wrath of the Lamb. But Believers will find their Advocate their Judge to
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for when the Nature of God is expressed it is expressed by a word equivalent to Essence I Am that I Am Exod. 3.14 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that was and is and is to come Rev. 1.4 Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is called Heb. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The express Image of his Person It cannot be rendred Essâ—nce but Subsistence for then Arrius would have carried the Day and Christ would be only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Father's Essence cannot properly be said to be impressed on the Son since the very same individual Essence and Substance was wholly in him as it was wholly in the Father and the Son cannot be said to be like But now the express Image of his Subsistence or as we now render it Person doth provide for the Consubstantiality of the Son against Arrius and for the distinction of the Subsistences against Sabellius Thus for a long time it was carried in the terms of Substance and Subsistence But how came the word Person in use I answer The Latin Church expressed it by Person upon these Grounds partly because they would have a word in their own Language that might serve for common and vulgar use and the right apprehension of this Mystery partly because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Subsistence were ambiguous and of a doubtful signification being both often in common acceptation put for the same thing and the Latin Fathers timidiùs usi sunt eo vocabulo were shy in using that word partly because this word is very commodious as being proper to particular distinct rational Substances Whatever is a Person must be a Substance not an Attribute or Accident as White or Black a particular Substance not a general Essence or Nature it must be living we do not call a Book or a Board a Person it must be rational we do not call a Tree or a Beast a Person though they have Life but only Man and it must not be a part of a Man as the Soul it must be that which is sustained in another but subsisteth of it self so the humanity of Christ is not a Person because it hath no Subsistence in it self but is sustained by the Godhead Now a Person in the Godhead is an incommunicable Subsistence in the Divine Essence or the Divine Essence or Nature distinguished by its incommunicable Property or more plainly a diverse and distinct Subsistence in the Godhead And the word is not to be taken in the extream rigor to infer any separation or division in the Godhead Three Persons among Men make three separate Essences three Men but not here three Gods for in the Godhead the Persons are not separate and divided but only distinguished by their Relative Properties they are Coeternal Infinite and may be in one another the Father in the Son the Son in the Father both in the Spirit We are material and though we communicate in the same Nature yet we live separate In short the word Person is used to shew that they are not only three Acts Offices Attributes Properties Qualities Operations but distinct Subsistences distinguished from one another by their unchangeable Order of First Second and Third Father Word and Spirit and their incommunicable Properties of Paternity Filiation and Procession or unbegotten begotten and proceeding and by their special and personal manner of Operation creating redeeming sanctifying Creation is by the Father Redemption by the Son Sanctification by the Spirit More may be said but when shall we make an end Let us apply it Vse Let us bless God that we have such a compleat Object for our Faith we can want nothing that have Father Son and Spirit the co-operation of all the Persons for our Salvation that we can consider the Father in Heaven the Son on the Cross and feel the Spirit in our Hearts yea that the whole Godhead should take up its abode and come and converse with us 2 Cor. 13.14 The Grace of our Lord Jesus Christ the Love of God and the Communion of the Holy Ghost be with you all Amen Oh what a treble Privilege is this Grace Love and Communion Election Merit and Actual Grace This is a Mystery felt as well as believed We have a God to love us a Christ to redeem us and a Spirit to apply all to the Soul 1 Pet. 2.3 If so be ye have tasted that the Lord is gracious Our Spiritual Estate standeth upon a sure Bottom the beginning is from God the Father the Dispensation from the Son and the Application from the Holy Ghost The Father 's Electing Love is ingaged by the Merit of Christ and conveyed by the Power of the Holy Ghost There was a Purpose by the Father the Accomplishment was by the Son and Exhibition is by the Spirit it is free in the Father sure in the Son ours in the Spirit the Father purposeth the Son ratifieth the Spirit giveth us the enjoyment of all Oh! let us adore the Mysterious Trinity we are not thankful enough for this glorious Discovery Doct. 4. That God who is one in three Persons is the only true God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thee the only true God 1 Thess. 1.9 Ye turned to God from Idols to serve the Living and True God All others are but Idols and false Gods they are not able to avenge the contempt of them that wrong them or to save those that trust in them Gal. 4.8 Then when ye knew not God ye did service to them that by Nature were no Gods An Idol is nothing but what it is in the valuation and esteem of Men. Oh then let us not look upon Religion as a meer Fancy God is whether we acknowledg him or no. Usually in great Turns and Changes many turn Atheists some turn short from gross Idolatry to rest in Superstition others turn over and lay aside Religion it self as if all were Fancy and Figment Oh consider a God there is who else made the World And then Who is a God like unto the Lord our God Go search abroad among the Nations It is some advantage sometimes to consider what a God we â—erve above the Gods of the Gentiles God alloweth you the search for Settlement and Satisfaction Jer. 6.16 Thus saith the Lord Stand ye in the ways and see and ask for the old Paths Where is the good Way and walk therein and ye shall find rest for your Souls If you will make a serious Comparison see where you can anchor safer than in Christianity Where can you have more comfortable Representations of God than in the Christian Religion And where can you have a purer Representation of the Christian Religion than in the Churches of the Protestants all else is as unstable as Waters Here God is represented as holy yet gracious and here you may meet with a strict Rule of Duty and yet best for your Choice Let it confirm you in your Choice and bless God for the Advantages of
the Gentiles the Wrestlers were anointed Which may be applied to Christ who was now to wrestle and conflict with all the Prejudices and Difficulties of Man's Salvation But it is rather taken from the Customs of the Ceremonial Law Three sorts of Persons we find to be anointed among the Jews Kings as Saul David Solomon 1 Sam. 9.16 Thou shalt anoint him to be Captain over my People Israel Therefore they were called the Lord 's Anointed 1 Sam. 26.11 Priests All the Priests that ministred in the Tabernacle or Temple chiefly the High-Priest who was a special Figure of Christ Exod. 29.29 And the Holy Garments of Aaron shall be his Sons after him to be anointed therein and to be consecrated in them Prophets 1 Kings 19.16 Elisha the Son of Shaphat shalt thou anoint to be Prophet in thy room As Oil strengthneth and suppleth the Joints and maketh them agile and fit for Exercise so it noteth a designation and fitness for the Functions to which they were appointed So Christ because he was not to be a Typical Priest or Prophet or King therefore he was not typically but spiritually anointed not with a Sacramental but real Unction not of Men but of God immediatly Therefore we shall inquire how Christ was anointed It implyeth two things 1. The giving of Power and Authority Heb. 5.5 Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son this day have I begotten thee Therefore though Christ be of the same Power and Authority with the Father yet as Mediator he must be appointed Christ took not on him the honour of a Mediator but received it of his Father God needeth not to appoint a Mediator it was his free Grace To save Sinners is not proprietas Divinae Naturae but Opus liberi Concilii This Council had its rise from the Mercy and free Grace of the Father he might have required this punishment of our selves If any had interposed to mediate for us without God's Will and Calling his Mediation would have been of no value a Pledg whereof we have in Moses Exod. 32.32 33. Yet now if thou wilt forgive their Sins and if not blot me I pray thee out of the Book of Life And the Lord said unto Moses Whosoever hath sinned against me him will I blot out of my Book And besides where should we have found a sufficient Mediator unless he should have given us one Therefore there is much in the Father's anointing or appointment therefore is the Mediation of Christ so effectual it is made by his own Will John 8.42 I proceeded forth and came from God neither came I of my self but he sent me John 6.27 Him hath God the Father sealed as a Magistrate hath the King's Broad Seal Which is a great comfort when we go to God we may offer him Christ as authorized by himself thou hast sent thy own Son to be a Mediator for me And we may plead it to our selves in Faith God the Supream Judg the wronged Party hath appointed Christ to take up the Controversy between him and me 2. The bestowing on him the Holy Ghost who might make the humane Nature fit for the Work So Acts 10.38 Him hath God anointed with the Holy Ghost and with Power The humane Nature of Christ was fitted for the Employment for though it were exalted to great Privileges yet it could not act beyond its Sphere and Sanctification is the personal Operation of the third Person Now the Work of the Holy Ghost was in the Womb of the Virgin to preserve the Humane Nature of Christ from the infection of Sin From a Sinner nothing could be born but what was unclean and sinful by this Anointing Christ was made perfectly just strengthned to all Offices especially to offer up himself Heb. 9.14 Who through the Eternal Spirit offered himself without spot to God To overcome all Difficulties and Temptations Isa. 42.1 Behold my Servant whom I uphold my Elect in whom my Soul delighteth I have put my Spirit upon him The Work of Redemption was a weighty Work Christ had to do with God Devil and Man to bear the Wrath of God for the whole World 2. To what was Christ anointed To the Office of a Mediator in general particularly to be King Priest and Prophet of the Church To be a Prophet to teach us by his Word and Spirit Mat. 17.5 This is my beloved Son in whom I am well-pleased hear ye him God bespeaketh audience To be a Priest to intercede and die for us To be a King to rule us by his Spirit and to give Grace and Glory to us Vse 1. Let us receive Christ as an anointed Saviour Christ is set over us by Authority Let us come to him as a Prophet denying our own Reason and Wisdom as a Priest seeking all our acceptance with God through his Merit Let us plead Lord Thou hast anointed Christ to offer himself a Sacrifice for me As a King let us give up our selves to the Authority and Discipline of his Spirit God's anointing is the true Reason and Cause why we should come to Christ. Vse 2. Comfort We are anointed too Christ's Ointment is shared amongst his Fellows he was anointed more than we but we have our part Psal. 133.2 Like the precious Ointment upon the Head that ran down upon the Beard even Aaron 's Beard that went down to the Skirts of his Garment 1 John 2.27 The anointing which ye have received of him abideth in you We are made Prophets Priests and Kings Prophets meet to declare his Praises Priests fit for holy ministring Kings to reign over our Corruptions here and with Christ for ever in glory as the Queen is crowned with the King SERMON V. JOHN XVII 4 I have glorified Thee on the Earth I have finished the Work which Thou gavest me to do IN this Verse there is another Argument to inforce the main Request of his being glorified it is taken from the faithful discharge of his Duty and his Integrity in it it was all finished and finished to God's Glory therefore it was not unjust that he should now desire to be glorified When our Work is ended then we look to receive our Wages Now saith Christ I have finished the Work and besides which giveth weight to the Argument I have glorified Thee The Reason of Christ's Request seems to be taken from the Eternal Covenant Do your Work and you shall see your Seed and from those Promises 1 Sam. 2.30 Them that honour me I will honour Prov. 4.8 Exalt her and she shall promote thee she shall bring thee to honour when thou dost embrace her Well Christ sheweth that his Request is not unequal Though this be the general Relation of the Context yet it is good to note the particular dependance between this and the former Verse Christ said that it was Eternal Life to know him that was sent now he sheweth he had discharged that Work for which he was
his Office was to be Mediator between God and Man An Office of so high a Nature that it could be performed by none but him who was God and Man in the same Person For he that would be Mediator was to be Prophet Priest and King As a Prophet he was to be Arbiter to take knowledg of the Cause and Quarrel depending between them and as an Internuncius and Legate to propound and expound the Conditions of Peace that are to be concluded upon As he was a Priest he was to be an Intercessor to make Interpellation for the Party offending and then to be a Fidejussor or Surety making satisfaction to the Party offended for him As he was a King having all Power both in Heaven and Earth he was to keep and present the Church of God so reconciled in the state of Grace and to tread down all Enemies thereof Here is a great deal of Glory far above any Creature Secondly What he wanted that he should pray to be glorified The Glory of his Person and Office was yet but imperfect 1. Of his Person in both Nature It is said Phil. 2.7 He made himself of no Reputation and took upon him the form of a Servant and was made in the likeness of Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made himself empty and void not simply and absolutely for then he would cease to be himself and then he would cease to be God but Oeconomically and Dispensatively vailing and covering his God-head under the Cloud of his Flesh the Beams of his Divinity as it were wholly laid aside only now and then it broke out in his Works and Speeches Certainly he abstained from the full use and manifestation of it He did not cease to be what he was but laid aside the manifestation of it and hid it in the form of a Servant as if he had none at all The World could not discern him to his own familiar Friends he was now and then discovered as occasion did require it Otherwise in his whole Course his Incarnation Nativity Obedience to the Law of Nature to the Law of Adam Law of Sin of Abraham were a vail upon him He suffered Hunger Thirst Weariness bitter Agonies shame of the Cross pain of Death ignominy of the Grave Yea he was not only in the form of a Servant to God this Commandment have I of my Father John 6.38 But he was subject to worldly Powers a Servant of Rulers Isa. 49.7 wholly at their dispose His Human Nature was subject to natural Infirmities Hunger Thirst Fear Sorrow Anguish he had not attained Incorruption Impassibility Immortality nor that glorious Purity Strength Agility Clarity of Body which he expected Phil. 3.21 together with the fulness of inward Joys and Comforts in his Soul He lost for a while all Sense and actual Fruition of his Father's Love Mat. 26.46 My God my God why hast thou forsaken me So that tho he had the Spirit without measure in Holiness and Righteousness yet he was still humbled with unpleasing and afflictive Evils 2. For his Office It was managed as suited with his Humiliation and all his Actions of Prophet Priest and King could not be performed gloriously but in an humble manâ—er as suited with his present State He was an ordinary Prophet teaching in the World as a Priest hanging on the Cross as a King but he had but few Subjects therefore it is said Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour as if he had not exercised any of his Kingly Office before but he was but as a King anointed he did not so evidently shew forth the Kingly Office as afterward Now he doth not overcome his Enemies by Force or by Power 1 Sam. 16.13 David was a King as soon as anointed but for a long time he suffered Exile and wandred in the Wilderness before he was taken into the Throne So it was with Christ. II. His Exaltation What Christ prayed for might be known by the Event His Exaltation begun at his Resurrection and received its accomplishment by his sitting at God's right hand His Exaltation answered his Humiliation his Death was answered by his Resurrection his going into the Grave by his ascending into Heaven his lying in the Grave by his sitting at God's right hand which is a Privilege proper to Christ glorified In the other we share with him we rise we ascend but we do not sit at God's right hand By his Grave tho this Body was freed from Corruption his Human Nature was discovered but his Body had not those glorious Qualities as afterwards at his Ascension Therefore leaving his Resurrection let us speak of his Ascension and sitting on the right Hand of God First His Ascension Three Things happened to Christ at his Ascension 1. The Exaltation of his Body and Human Nature it was locally taken from the Earth and carried into Heaven Acts 1.9 While they beheld he was taken up and a Cloud received him out of their sight into the same Heaven into which we shall be translated They err who say that Christ's Ascension standeth in this that Christ is invisibly present every where which destroyeth the Properties of a Body there was not only a change of State but a change of Place it was a created Nature still finite 2. The Glorification of his Person which is the thing spoken of in this Text then all the thick Mists and Clouds which eclipsed his Deity were removed Not that there was any Deposition or laying aside of his Human Nature that is an essential part of his Person and shall continue so to all Eternity but only of all Human Infirmities he laid aside his Mortality at his Resurrection and necessity of Meat and Drink but was not restored to his Glory till his Ascension his Body was so bright that it shall pass through the Air like Lightning clearer than the Sun Upon the Earth he was ignorant of something of the Day of Judgment now he hath all Wisdom not only in Habit but in Act. Before he grew in Wisdom which he manifested by degrees now the Glory of his Deity shineth forth powerfully 3. A new Qualification of his Office Christ hath exercised the Mediatory Office from the beginning of the World till now before his coming in the Flesh when on Earth and after his Ascension Secondly The next thing we are to speak of in the Glorification of Christ is his â—itting at God's right hand Psal. 110.1 The Lord said unto my Lord sit thou at my right Hand till I make thine Enemies thy Footstool It is Christ's welcome as soon as he came to Heaven The Angels guarded and attended him and they brought him near the Ancient of Days Dan. 7.13 I saw in the Night Visions and behold one like the Son of Man came with the Clouds of Heaven and came to the Ancient of Days and they brought him near before him They that is the Angels did it they are his Ministers Heb.
Father in Heaven the Son on the Cross the Spirit in our Hearts We are given to Christ but Christ is given to us by the Spirit our Interest is wrought and applied by the Holy-Ghost It is the Spirit of the Father the Spirit of the Lord Jesus Christ who is his Executor he is to see Christ's Will accomplished he is Christ's Vicar in his Kingly and Prophetical Office 2. Vse Let us consecrate and give up our selves to Christ. Walk as his 1 Cor. 3.23 Ye are Christ's and Christ is God's Look for all from him by dependance on him be whatever you are to him to his Glory You are given up to him you are not at your own dispose neither Tongue nor Heart nor Estate is thine God gave it and if thou are a Christian thou hast given up thy self to him SERMON IX JOHN XVII 6 I have manifested thy Name unto the Men which thou gavest me out of the World thine they were and thou gavest them me and they have kept thy Word Secondly THEY are committed to him by way of Charge In opening this I shall enquire 1. Who are the Persons that are thus given to Christ I answer The Elect and no other They are given to him out of the World a selected Company as in the Text Those whom thou hast given me such as shall surely and infallibly be brought to Grace and conducted to Glory John 6.37 All that the Father giveth me shall come to me And Vers. 39 40. This is the Father's Will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last Day And this is the Will of him that sent me that every one which seeth the Son and believeth on him may have Everlasting Life and I will raise him up at the last Day And can the Father's Will be disappointed I wonder what can Men object against so plain a Scripture and when they are come they cannot miscarry This is the Will of him that sent me that of all that he hath given me I should lose nothing not a Leg not a piece of an Ear Christ hath received a special Charge But you will say It is said John 17.12 Those which thou hast given me I have kept and none of them is lost but the Son of Perdition So it seemeth some may be lost which are given to Christ. I Answer 1. The word given is there used Indefinitely for those given to Christ by way of Reward as well as those given to him by way of Charge Hypocrites because of their External Vocation are said to be given to Christ by way of Ministry and Service but not by way of special Charge That is notable which Christ saith John 13.18 I speak not of you all I know whom I have chosen but that the Scripture may be fulfilled He that eateth with me hath lift up his Heel against me Where he sheweth plainly that one of them was not of the Number of the Elect and should not receive the Privileges of his especial Charge Though he was chosen to the Calling of an Apostle yet not to Eternal Life Christ knoweth the number of the Heirs of Salvation and who only are given him by way of Ministry and Service of the Church 2. I may Answer by interpreting the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are not acceptive but adversative none of them is lost but the Son of Perdition is lost the words are not rendred except the Son of Perdition but but the Son of Perdition it is not nisi but sed There is no exception made of Judas as if he had been given to Christ and afterward had fallen away It is not nemo nisi Filius Perditionis but when he had mentioned their keeping he would adversatively put the losing of Judas This Phrase or manner of Speech is often used in Scripture So Rev. 21.27 And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lie but they which are written in the Lamb's Book of Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the words are not exceptive for then it would follow that some which work Abomination should enter into the Kingdom of Heaven but adversative these shall not enter but others shall enter So Mat. 12.4 It was not lawful for him to eat neither for those which were with him but only for the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not exceptive as if the Priests were of David's Company 2. What was this Charge It will be opened by considering What the Father proposed concerning the Elect and what the Son undertook 1. What the Father proposed The words of Heaven are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unutterable words which it is not lawful for a Man to utter 2 Cor. 12.4 Those secret ways of Discourse and Communication between the Father and the Son are to be adored with reverence and deep silence were it not that the Spirit of God hath put them into such Forms as are sutable to those Transactions and Intercourses which are between Man and Man It is usual in Scripture to put the Passages between God and Christ into Speeches Psal. 40.6 7 8. Sacrifice and Offering thou didst not desire mine Ears hast thou opened Burnt-Offering and Sin-Offering hast thou not required Then said I Lo I come In the Volume of the Book it is written of me I delight to do thy Will O my God yea thy Law is within my Heart Psal. 2.8 Ask of me and I will give thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession Psal. 110.1 The Lord said unto my Lord Sit thou at my right Hand until I make thine Enemies thy Footstool The Father came to Christ and did as it were say to him Son I am loth that all Mankind should be lost and left under Condemnation there are some whom I have chosen to be Vessels and Receptacles of my Mercy and Goodness and because I am resolved that my Justice shall be no loser you must take a Body and die for them and afterward you must see that they be converted to Grace justified sanctified guided to Glory and that not one of them should miscarry for I will take an account of you at the last Day It is easy to prove all these things out of Scripture That there are a certain definite Number See 2 Tim. 2.19 The Foundation of the Lord standeth sure having this Seal The Lord knoweth those that are his There is no Lottery nor Uncertainty in the Divine Decrees the Number is stated sealed none can add to it or detract any one Person that Christ received a Command to lay down his Life for John 10.18 This Commandment have I received of my Father for them only I lay down my Life viz. for my Sheep That Christ is to see them converted to Grace John 6.37 All that the Father giveth me shall come to me
Father in his Doctrine Both which are Arguments they that have made such progress are to be respected and I that have been faithful have deserved it in their behalf I shall first open the words Now. Heretofore they were ignorant but now I can say this for them they have known c. as a School-master when he hath taught a Child looketh for his Reward when the Work is done They have known Things above Reason are known by Faith and Revelation by my Teaching and Illumination they are brought to conceive and acknowledg it for he saith before I have manifested thy Name to the Men that thou gavest me out of the World That all things whatsoever thou hast given me It doth not refer to what he had received from God by Eternal Generation as the only begotten Son of God but to what he had in Commission as Mediator and he saith all things whatsoever as implying his Authority over the World Vers. 2. Thou hast given him Power over all Flesh His Interest in the Elect Thine they were thou gavest them me Vers. 6. His Doctrine it was given him in charge by the Father Christ taught no other Doctrine but what he received from his Father John 7.16 My Doctrine is not mine but his that sent me It was not of his Invention but delivered according to the Instruction received from his Father His Power to work Miracles that it was not by Magical Imposture or the help of the Devil but by the Power of God The Pharisees would not believe it Luke 11.20 If I by the Finger of God cast out Devils no doubt the Kingdom of God is come upon you Mat. 12.28 If I cast out Devils by the Spirit of God then the Kingdom of God is come unto you The imposition of the Mediatory Office John 6.69 We believe and are sure that thou art that Christ the Son of the Living God John 1.41 We have found the Messias which is being interpreted the Christ. The union of the two Natures That I came out from thee and was sent from thee Vers. 8. And the Apostles knew this Mat. 16.16 Simon Peter answered and said Thou art Christ the Son of the Living God The Apostles knew Christ to be very God and very Man in one Person the Vail of his Humane Nature and natural Infirmities did not hinder their Eyes from seeing him Are of thee That is ratified by thee as the Supream Judg invented or found out by thee as the Supream Author all is from thy Soveraign Favour and Gracious Decree flowing from thee as the Supream Cause and Power Of thee as an Author of thee as a Cause of thee as a Judg. Observations 1. Observe Christ's faithfulness to his Father in two things In revealing his Mind In referring all Things to his Glory In revealing his Mind he acted according to his Instructions The Doctrine is not mine but his that sent me John 12.50 Whatsoever I speak even as the Father said unto me so I speak In referring all things to his Glory John 7.18 He that speaketh of himself seeketh his own Glory but he that seeketh his Glory that sent him the same is true and no Vnrighteousness is in him Now if we would glorify God we should learn of our Lord and Master not speak from our own Fancy nor to our own Ends either way we may be false Prophets when we speak false Doctrine or for wrong Ends the one leads the People into Error the other into Formality or a dead powerless Course Though usually both are coupled together Acts 20.28 There shall arise from among you Men speaking perverse things to draw Disciples after them Perverse Doctrine and a perverse Aim are seldom severed as a Bow that is warped can hardly shoot right Vse 1. Be perswaded of the Truth of what you deliver and look to your Aims the best of us know but in part and are apt to err and we are renewed but in part and are apt to warp and to look asquint on our own Interests little do you know what struglings we have to satisfy our own Souls and then regulate and guide our Aims 2. It is useful also to Hearers If you would glorify God you must learn of Christ not live according to your own Wills nor for your own Interests The End falleth under a Rule as well as the Action You are not to be led by Fancy but Scripture not to aim at your own Profit but God's Glory It is hard to say which is worst to baulk the Rule or pervert the End He that doth Evil with a good Aim maketh the Devil serve God though ignorantly and sinfully but he that doth good with an evil Aim maketh God serve the Devil You make me to serve with your Iniquities It is sad to wrong God as the highest Soveraign by breaking a Law upon any pretence whatsoever and it is worse to wrong God as the utmost End the one is the effect of Ignorance the other of Disobedience Natural Light sheweth that the supream Cause must be the utmost End A Man may err in a positive Law but this is the standing Law of Nature and Reason that all our Endeavours should be to God 2. Observe The Proficiency of the Apostles in Christ's School they knew that all things whatsoever was given him was of God At first they were rude and ignorant and Christ saith Now they know And they had many Disadvantages they were conscious to all the natural weaknesses which Christ discovered in his Conversation his Hunger Thirst Weariness and yet they have known c. How did they come to know this I Answer Partly by the Internal Light of the Holy Ghost Mat. 16.16 Thou art Christ the Son of the Living God Vers. 17. And Jesus answered Blessed art thou Simon Bar-jona for Flesh and Blood hath not revealed it unto thee but my Father which is in Heaven The Saving-Knowledg of Christ's Person and Offices cannot be gotten but by special Revelation from God we must see God as we see the Sun by his own Beam and Light Partly by the consideration of his Miracles in which some Beams of the Godhead did shine forth and by which his Humane Nature was as it were counter-ballanced John 3.2 Rabbi we know that thou art a Teacher come from God for no Man can do these Miracles that thou dost except God be with him Partly by special observation of the singularity and excellency that was in Christ's Person his Conversation Miracles Doctrine which made his Testimony more valuable and in a rational way served to beget respect to him and an humane belief that he was a Person of great Holiness and strict Innocence without partiality Mark 12.14 Master we know that thou art true and carest for no Man for thou regardest not the Person of Men but teachest the Way of God in Truth With such Fidelity as to God He came not in his own Name John 5.42 I am come in my Father's Name With such
in the State of his Exaltation Our Lord would be ours not only in Love but Duty that so we might have the greater Assurance Till all the Saints come to Heaven Christ looks upon himself as bound in point of Office they are his Charge he cannot be loving to the Church nor faithful to the Father if he should do otherwise 4. His Experience Heb. 4.15 He is touched with the feeling of our Infirmities was in all points tempted as we are yet without Sin Pray mark in all points Christ hath had Experience of all Trials whereinto any of his Servants can fall Poverty forsaking of Friends Exile Imprisonment Hunger Nakedness Watching Weariness Pain of Body Heaviness of Heart Desertion as to Sense Wrath and Curse of God Christ hath carried his feeling with him into Heaven he knew what Poverty meaneth what trouble of Conscience what heaviness of Spirit meaneth Christ could not so experimentally pity us so feelingly pity us if he were not like us in all things his Heart was intendred by Experience as a Man that hath felt the Gout and felt the Stone Israel knew the Heart of a Stranger Christ knew the Heart of a Man that is left to the World's Frowns and Snares He took a Communion of our Natures and Miseries as a Pawn and Pledg that he will pity us and help us Heb. 2.10 The Captain of our Salvation was made perfect through Sufferings Christ tho he was perfect he received the Spirit without measure yet he lacked one thing which his Office required to be a perfect Mediator till he had an experimental feeling So Heb. 2.18 In that he himself hath suffered being tempted he is able to succour them that are tempted Christ was able as soon as he came from Heaven as God what could he not do But there is an Ability of Sufficiency and of Idoneity an Experimental Ability Christ had Experience tho not of Sin yet of Temptation to Sin he is not only able but willing he knoweth what it is Christ would borrow our Nature to make Experiments Vse 1. To teach us to walk with Caution and in a continual dependance upon God We are continually assaulted and live in the midst of Snares A Man that cometh into the World saith Luther is like a Traveller that cometh into an Inn where there dwell none but Thieves Now he that carrieth Jewels about him had need to take heed the diversity the frequency the continuation of Temptations should make us wary The Diversity there are Baits for every Temper Honours for the Ambitious Wealth for the Covetous and Pleasures for the Sensual The Devil hath a Diet to feed every Distemper some are fullen not bent to Pleasures but Satan is not at a loss to fit them with a Temptation there are Profits for them Others are facile and more easy they have Pleasures Others would be great they have Honours And when Satan knoweth the Lust he suiteth the Bait he is an old Sophister well skilled in the Tempers of Men. Therefore seeing that in every Business in every bit of Meat in every Recreation there are Snares we had need feed with fear and trade with fear When there is an Enemy in the Country we keep constant Watch and Ward Then for the frequency and continuance of Temptations they are always about us Long Suits prevail at last From the first use of Reason till the hour of Death as long as God continueth our abode in the World we are in danger There are many Baits Satan is craâ—â—y and the World is spightful and our Hearts are naught We are now upon our Trial the great Work of Religion is to walk in a constant watchfulness and dependance Alas many are as if they were in the Haven already so negligent so careless as if they were in the midst of Paradise out of Temptations Vse 2. To press us to grow weary of the World it is a place full of Snares here we have many Snares and many Enemies If we have a mind to sin no longer why should we desire to live in the World The World is a Step-mother to the Saints why should we desire to hang upon the Dug He that would always live here is like a Scullion that loveth to lie among the Pots In Heaven we have pure Company and are out of the reach and danger of Temptations The Devil when he was not fit for Heaven was cast out into the World a fit Place for Misery Sin and Torment it is Satan's Walk and Circuit Here is Antichrist the Devil 's eldest Son here are Terriculamenta Irritamenta Fears and Snares It is a dirty odd Corner of the Universe we can hardly walk up and down but we shall defile our Garments Here are Briars to hitch us Snares and Baits to intice us There is a more excellent Country above where we shall have the Company of God and the Fellowship of the Saints Saints without Corruption other manner of Saints than here There is no Tempter there there should be your Country In a pet we long for Heaven but it should be out of a resolved Judgment Men fight in the World as long as they are able and then make Heaven their Refuge It should not be a melancholy wish We should desire Heaven not as weary of Work and Service but as weary of Temptation Vse 3. Examination What kind of Temper have we There are Children of this World Luke 16.8 The World is their own Mother they love to lie hanging on the Dugs and Teats And there is a Spirit called the Spirit of the World 1 Cor. 2.12 A Genius that suiteth with present Conveniences there is their Portion Psal. 17.14 Their Names are written in the Earth Jer. 17.13 that is their Happiness The Nature of the World's Sons is all for the Lusts of the Flesh the Lusts of the Eye and the Pride of Life to go fine to feed high to shine in worldly Pomp affect Honours and great Places Too many Christians are baptized into this Spirit There is an use of the Things of this World but we should use them with fear they cannot smell the Rose of the Field Christ hath no scent or savour Oh it is a sad Character to be a Child of this World one that hath the Nature of the Mother in them one of the World's breed A Child of God is a Pilgrim and Stranger Psal. 119.19 I am a Stranger in the Earth Abraham purchased but a Sepulcher that is all the Faithful can lay claim to on Earth He looketh on himself as born and bred in another Land his Mother is a Princess the Bride the Lamb's Wife and his Father is in Heaven he is in the World but not of the World Vse 4. Comfort Christ is apprehensive of your Danger All Trials you meet with do either better your Hearts or hasten your Glory Christians must expect Danger but need not fear it Formido sublata est non pugna You are not absolutely freed from
Ordinances Heb. 6.18 We have strong Consolation Mat. 26.30 When they had sung an Hymn they went out into the Mount of Olives tho it were a sad time The Eunuch went away rejoicing as soon as he was baptized because he was made sure of the Grace of God Acts 8.39 It is as when a Man hath a good Lease confirmed to him It is not the Bread and Wine rejoiceth the Heart but the renewing of the Covenant 4. Meditation It refresheth the Soul and feeds Joy It is the proper and natural use of Reason The Speculation even of terrible Things is grateful It was the Comfort God himself took in his Works he made them he saw them It is a refreshing to the Soul to think of Creation and Providence as a Son taketh pleasure in a History wherein are recorded his Father's valiant Acts. It is a pure Recreation But oh the sweetness of Redemption the excellency of Glory The Thoughts are sent as Spies into the Land of Promise hereby we have a Pisgah-sight it giveth us a foretaste of Heaven and filleth our Souls with Joy and Blessedness SERMON XXII JOHN XVII 14 I have given them thy Word and the World hath hated them because they are not of the World even as I am not of the World CHRIST had urged several Arguments on the behalf the Apostles their Interest his own Departure their Danger in the World this is the Argument he now presseth Their Danger because of the World's hatred is set forth by the occasion of it their Office I have given them thy Word the Cause of it They are not of the World which is amplified by their conformity to the Patern and Example of Christ Even as I am not of the World So that we have here the Condition of the Saints in the World and then their Constitution and Temper I have given them thy Word Partly by external Revelation in his Ministry during Life Partly by inward Illumination he had given them the Knowledg of it John 16.27 Ye have loved me and have believed that I came out from God John 17.6 I have manifested thy Name to the Men which thou gavest me out of the World Partly by Tradition or Commission he had left the Word with them not only that they might profess it but preach it to others There is an Emphasis in Thy Word Christ grounded his Plea with the Father upon it Men are wont to respect those that suffer for their Sake and Cause And the World hath hated them By the World is meant that Party which is contrary to Christ's Kingdom they are sometimes called the Kingdom of Darkness because the Devil is their Head and Chief sometimes the World because that is their Aim they are guided by the malicious Spirit of Satan and acted by their own Ends and Interests Briefly they are called the World either because the greatest the most flourishing part of Mankind are obstinate against the Gospel or because their whole Bent their Way their Savour is of the World they relish nothing but the World the wicked unbelieving obstinate part of the World And it is said hath hated them hitherto in their Profession they have had but sad experience of the World and in the Course of their future Ministry they can expect no better Because they are not of the World Of the World that is of that strain and sort of Men as of the Devil is to be swayed by him John 8.44 Ye are of your Father the Devil and the Lusts of your Father ye will do They are different from the World in Spirit in Worship in Conversation In Spirit or in the frame of their Hearts 1 Cor. 2.12 Now we have received not the Spirit of the World but the Spirit that is of God There is a particular Genius that runneth out that way they have other manner of Affections and Dispositions In Worship they are to root out inveterate Superstitions both among Jews and Gentiles Now Men are tender of their old Customs and Traditions Unconformity doth exasperate them much more zealous opposition against Traditions received from their Fathers In Conversation they are come out from among them they are Heteroclites 1 Pet. 4.4 They think it strange that you run not with them to all excess of Riâ—i speaking evil of you Their Course is a countermotion to the Fashions of the World they have renounced worldly Desires and Practices Even as I am not of the World most estranged from the Customs and Fashions of it John 8.23 Ye are from beneath I am from above ye are of this World I am not of this World He tasted of the World's hatred John 15.18 19. If the World hateth you you know it hated me before it hated you If ye were of the World the World would love its own but because ye are not of the World but I have called you out of the World therefore the World hateth you This is added for the Consolation of the Disciples that it may not be grievous to them to suffer what their Master suffered before them When the King is wounded in Battel should the Souldier shrink They have my Spirit and are to inherit my Office and they that have Christ's Spirit must look for Christ's Entertainment Only when it is said Even as I am not of this World it noteth not an exact Equality but some Conformity Christ never was of the World Heb. 7.26 He was Holy Harmless Vndefiled separate from Sinners that is he never was of their number After the Fall all Men are of the World but by Regeneration they are so no more therefore it is said John 15.19 Ye are not of the World but I have chosen you out of the World Ye are separated by God's Fan the Wheat from the Chaff and cut off from your old Root by the Sword of the Word 1. Observe That Christians especially Ministers to whom Christ hath given his Word must expect the World's hatred I apply it to both because Christ hath given the Word to both to ordinary Christians by Regeneration to Ministers by special Commission Ordinary Christians are cut off from the World by the Sword of the Word and Conformity is the ground of Love as Difformity and Dissonancy of Practice is of Hatred and Aversation And Ministers have a special Commission to preach it And then both hold forth the Word Ministers clearly they manage the Fan and of private Christians it is said Phil. 2.15 16. That ye be blameless and harmless the Sons of God without rebuke in the midst of a crooked and perverse Nation among whom ye shine as Lights in the World Holding forth the Word of Life They copy out the Word in their Lives they are a living Sermon a walking Rule they preach by their Lives the Truth is held forth in a Minister's Mouth but in a Believer's Conversation 1. Christians that do not let fall the Strictness and Majesty of their Conversations if they keep the Word that Christ hath given
precious Ointment upon the Head that ran down upon the Beard even Aaron 's Beard that went down to the Skirts of his Garment So our Head is anointed with the Oil of Gladness for our sakes Christ received the Spirit without measure in our Nature as Holiness Pity and the Treasures of Wisdom and Knowledg Look as when an Ambassador is sent forth there is not only a designation of his Person but he is furnished for his Emploiment and Work So is Jesus Christ sent forth that is his Person not only designed and chosen in Grace and yet in Wisdom but also furnished with all manner of Endowments in our Nature Grace and Strength for his Work as our Head 3. This Sending implies Authority and noteth a Commission sealed to him so that he was an Authorized Mediator or an Ambassador with Letters Patents from Heaven This is the principal thing intended in this Sending the Call and Authority Christ had to do his Office Heb. 5.4 5. No Man taketh this honour to himself but he that was called of God as was Aaron So also Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son this day have I begotten thee He was designed in the Council of the Trinity And as every Ambassador hath Letters of Credence under the Hand and Seal of him from whom he is sent that he may be acknowledged as his Deputy to act for him So Christ is sent as God's Deputy into the World to act and deal for him and the Apostles they are thus sent from Christ to act and deal for Christ. Here the Comparison chiefly holds As thou hast sent me into the World that is given me Authority to execute the Office of a Mediator So have I sent them I have given them Authority to preach in my Name and to deliver the Gospel to others This sending of Christ it maketh all that Christ doth in the Father's Name to be valid which is much for the comfort of our Faith Christ is not a Mediator by the right or meerly by the desire of the Creature or by his own Interposition but he is sent and authorized you may plead it with God he hath sent him to save Sinners You know Moses when he interposed on his own accord Exod. 32.32 Forgive their Sin and if not blot me I pray thee out of thy Book which thou hast written Tho it was an high Act of Zeal in Moses yet God refused it Vers. 33. And the Lord said to Moses Whosoever hath sinned against me him will make I blot out of my Book So if Christ had been set up as Mediator by the Right and Desire of the Creature only he might have been refused but he was authorised by God he did not glorify himself by invasion of the Mediatory Office but had a Patent from the Council of the Trinity indited by the Father accepted by himself sealed by the Holy Ghost evidenced to the World by his Personal Endowments and by his Miracles Thus you see what this Sending is it implies the Designation of the Father the Qualification of his Person for the Work and his Authority to execute it in his Name III. To what purpose was he sent into the World I Answer To perform the whole Duty of the Mediator but principally to redeem and instruct the World those two Offices of Prophet and Priest Christ performed upon Earth The Apostle toucheth upon them Heb. 3.1 Consider the Apostle and High Priest of our Profession Jesus Christ. Mark the Apostle mentioneth but two Offices but they were the highest in both the Churches the High Priest was the highest Officer in the Jewish Church therefore he saith he was the High Priest of our Profession And an Apostle was the highest Officer in the Christian Church therefore he saith he was the Apostle of our Profession And he mentions but these two because these were the two Offices Christ chiefly performed upon Earth he came to preach the Gospel which we profess so he is the Apostle of our Profession and he came to ratify it with his Blood so he is the High Priest of our Profession In short he came to deal with God and with Men To deal with God and so is an High Priest to pacify God to offer such a Sacrifice as might satisfy God and he came to deal with Men and so be is an Apostle to open the everlasting Gospel to bring it out of the Bosom of God to our Hearts His Kingly Office was but little exercised upon Earth We have a glimpse of his Kingly Office or rather of his Divine Nature in turning the Mony-Changers out of the Temple but it was little exercised upon Earth Why because this was the time of Christ's Humiliation Now the Kingly Office suits more with the Exaltation of Christ when he comes the second time then he comes to exercise his Kingly Office to reign and scatter his Enemies and shew his Kingly Power but now he came to teach and to suffer That is the Reason why his Kingly Office is made the Consequent of his Resurrection Acts 5.31 Him hath God exalted with his right Hand to be a Prince and a Saviour for to give Repentance to Israel and Forgiveness of Sins Was not Christ King of the Church and King before his Resurrection I Answer As God so he was a King from all Eternity and in the days of his Flesh he was our Mediator therefore certainly King Priest and Prophet but in the World he did not come to possess his Kingdom but only to preach it and divulge it Therefore he saith to Pilate John 18.36 My Kingdom is not of this World if my Kingdom were of this World then would my Servants fight that I should not be delivered to the Jews but now is my Kingdom not from hence Christ came to bear witness that he was King but did not come to possess his Kingdom and act as a King As soon as ever he was consecrated to be a Mediator he was King Priest and Prophet of the Church Look as David was King before God as soon as he was Anointed long before he possessed the Throne and was crowned at Hebron 1 Sam. 16.13 for he was King when he wandred up and down and was hunted like a Flea or like a Partridg upon the Mountains So Christ in the time of his Humiliation was a King but did not exercise his Kingdom Chiefly then he was sent into the World the first time to redeem and instruct the World To redeem the World 1 John 4.10 God loved us and sent his Son to be the Propitiation for our Sins This was Christ's first Errand to make Satisfaction for Sins afterwards he will come to destroy his Enemies at his second coming And to instruct the World that is of special consideration in this place As thou hast sent me into the World so have I sent them into the World Christ sent Disciples as a Prophet and in
can be no true Calling unless you see God in it as well as Men. And the Lord taketh it to be his Prerogative to bestow Officers upon the Church Dabo Evangelistum I will give to Jerusalem one that bringeth good Tidings Isa. 41.27 He did not only appoint the Office but doth design the Persons Now what is this Inward Call I Answer God calleth us when he maketh us able and willing the Inclination and the Ability is from God The Inclination He thrusts out Labourers into his Harvest Mat. 9.38 And the Ability He makes us able Ministers of the New Testament 2 Cor. 3.6 and both these are required of us Ability there must be Look as Princes count it a point of Honour when they send out Ambassadors to Foreign Nations to employ those that are fit so it is for the Honour of God that all his Messengers should be gifted and fitted Gifts and Abilities are our Letters of Credence that we bring to the World that we are called of God and authorized to this Work Certainly if the Spirit of God fitted Bezaleel and Aholiab for the material Work of the Tabernacle much more doth Spiritual Work require proportionate Abilities It is true there is a Latitude and Difference in the degree of Abilities but all that can look upon themselves as called of God must be able and apt to teach The Apostle took this for a Call 1 Tim. 1.12 I thank Christ Jesus our Lord who hath enabled me for that he counted me faithful putting me into the Ministry If ever God put us into the Ministry he first enableth us and bestows suitable Gifts and Graces But that is not all a Man must be willing too 1 Tim. 3.1 If a Man desire the Office of a Bishop he desireth a good Work There must be a strong Inclination that carries us out to such a course of Life if the Lord shall give us a Call Yea in some Cases in the Conscience of the Inward Call a Man may offer himself his Gifts to Trial and his Person to Acceptance so it be done modestly and not in a vain-glorious Confidence As Antisthenes said in the Case of Magistracy that a Man should deal with Magistracy as with Fire a Man would not come too near the Fire lest he burn himself nor stand at too great a distance lest he grow stiff with Cold So of the Ministry a Man must not be too forward nor too backward In some Cases it is good to expect the fair Invitation of Providence an Inclination there must be if the Lord vouchsafe a Call In some Cases we may offer our selves to the Acceptation of the Church if the Lord see fit that we be chosen But to return he hath the inward Call who is able and willing I mean upon Spiritual Grounds having first counted the Charges Difficulties Duties Dangers of this Calling Well then if Men be willing but not fit they are not called of God or if fit yet not willing they have not Warrant enough to undergo the Difficulty much more they that are neither fit nor willing but only thrust themselves upon the Office by the carnal Importunity of Friends or corrupt Aims at Honour and secular Advantage Thus you see what the Inward Call is 2. There is an Outward Call The Inward Call is not enough to preserve Order in the Church an Outward Call is necessary As Peter Acts 10. was called of God to go to Cornelius and then besides that he had a Call from Cornelius himself So must we having an Inward Call from the Spirit expect an Outward Calling from the Church otherwise we cannot lawfully be admitted to the Exercise of such an Office and Function As in the Old Testament the Tribe of Levi and House of Aaron were by God appointed to the Service of the Altar yet none could exercise the Calling of a Levite or serve as an High Priest till he was anointed and purified by the Church Exod. 28.3 And thou shalt speak unto all that are wise-hearted whom I have filled with the Spirit of Wisdom that they may make Aaron 's Garments to consecrate him that he may minister to me in the Priest's Office The like is repeated Numb 3.3 So the Ministers of the Gospel tho called by God must have their External Separation and setting apart to that Work by the Church as the Holy Ghost saith Acts 13.2 Separate me Barnabas and Saul for the Work whereunto I have called them Mark the Spirit of God had chosen them and yet calls upon the Church the Elders of Antioch to separate them for the Work of the Ministry But now in what Order this is to be done and by whom this Separation is to be made is the great Controversy Politicians and with them Erastians make it to be the Magistrates Right the Anabaptists with some others make it the Peoples Right Papists and others give it to the Bishops others to Presbyters and Elders of the Church To examine every Claim at large would take up a great deal of time let us compound the Difference as well as we can In short there are three Pretenders to the Power of the External Call the People the Elders the Magistrate and we may divide it among them and give every one their share and then the Call will be compleat I say there are but three Pretenders for we need not to speak of the Bishops Plea for Bishops and Presbyters or Elders in the Scripture are all one The Apostle writes to the Bishops and Deacons at Philippi Phil. 1.1 The Apostle taketh notice of no other Officer in that Church And Chrysostom's Gloss is of weight What is the Reason the Apostle saith to Bishops were there more than one of one City The Reason is saith he because Bishops and Elders or Presbyters are the same So when the Apostle bids Titus Tit. 1.5 6. Ordain Elders in every City if any be blameless c. He adds Vers. 7. For a Bishop must be blameless as the Steward of God To lay aside this then we shall speak to the Claim of the People the Elders and the Magistrate and give every one its due For in the External Call there are three parts Election Ordination and Confirmation Election that belongeth to the People Ordination which standeth in Examination of Life and Doctrine together with Authoritative Mission that is the Right of the Presbytery and Confirmation that belongs to the Magistrate 1. Election is the Peoples Right This appeareth because their Consent and Suffrage is required in all Offices even in the choice of an Apostle Acts 1.15 26. the 120 nominate Matthias in the room of Judas and God decided it by Lot and in the choice of a Deacon Acts 6.3 Look ye out among you seven Men of honest Report full of the Holy Ghost c. and of an Elder Acts 14.23 And when they had ordained them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders in every Church and had prayed with Fasting they commended them to the
Benefits of Redemption but the Sanctified who have Grace and Holiness infused in them and do devote and consecrate themselves to serve God in Holiness and Righteousness all their dayes 2. The Means Manner or End 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendered through the Truth in Truth or for the Truth all which Readings admit of a commodious Explication 1. As the Means through the Truth as the Rule and Instrument the Word accompanied with the virtue of Christ's Death is that which sanctifieth 2. The Manner in Truth or truly in opposition to legal Purifications by the use of the Ceremonies of the Law which were but a Shadow of true Holiness Heb. 9.13 14. For if the Blood of Bulls and Goats and the Ashes of an Heifer sprinkling the Vnclean sanctifyeth to the purifying of the Flesh How much more shall the Blood of Christ who through the Eternal Spirit offered himself without Spot to God purge your Conscience from dead Works to serve the living God And in opposition to counterfeit Sanctification Ephes. 4.24 And that ye put on the New Man which after God is created in Righteousness and true Holiness such as is sincere true and real 3. The End for the Truth that they may be consecrated set apart and fitted for that Function of Preaching the Truth The Context seemeth to justify this From the whole Observe Doct. That Christ did set himself apart to be a Sacrifice for us that we might be sanctified by the Means appointed thereunto I shall explain this Point by opening the Text. I. I begin with the Meritorious Cause and for their sakes I sanctify my self Where First The Agent I. Secondly The Act Sanctify Thirdly The Object my Self Fourthly The Persons concerned for their Sakes First The Agent I sanctify my self In other Places it is ascribed to the Father and the Spirit To the Father John 10.36 Him hath the Father sanctified and sent into the World To the Spirit Acts 10.38 How God anointed Jesus of Nazareth with the Holy Ghost and with Power He did not only frame the humane Nature of Christ out of the Substance of the Virgin but adorned it with Gifts and Graces fit for his Office and Work And here Christ saith I sanctify my self All the Persons in the Divine Nature concur to this Work The Father sanctifieth and sets him apart by his Decree and Designation The Son sanctifieth himself to shew his willingness and condescension The Spirit sanctifieth him by his Operation furnishing him with meet Graces and Endowments that were necessary for that singular Person who should redeem the World Christ's sanctifying himself falleth under our consideration and doth shew partly his Original Authority as a Person of the Godhead coequal with the Father and the Spirit Whatsoever the Father doth the Son doth also John 5.19 Partly his voluntary submission as the Father did consecrate the Son to the Office of Mediator and the Spirit qualified him with all fulness of Grace so did Christ consecrate himself as being a most willing Agent in this Work and did really offer himself to become Man and to suffer all that Misery Pain and shame that was necessary for our Expiation The Scripture often sets it forth to us Ephes. 5.2 Walk in Love as Christ also hath loved us and hath given himself for us an Offering and a Sacrifice to God for a sweet smelling Savour He did not do this Work by constraint but of a ready mind When it was first propounded to him in God's Decree Heb. 10.9 Then he said Lo I come to do thy Will O God! And before the Time was come about when he should assume the Humane Nature into the Unity of his Person he feasted himself with the thoughts of that Salvation which he should set afoot in the habitable Parts of the Earth Prov. 8.31 Rejoicing in the habitable parts of the Earth and my Delights were with the Sons of Men. When the Incarnation was passed then he longed for the time of his Passion Luke 12.50 I have a Baptism to be baptized with and how am I straitned till it be accomplished So willing was he to do and suffer that whereunto he was sent Luke 22.15 With desire have I desired to eat this Passover with you before I die that Passover because it was the last the Forerunner of his Agonies his Heart was set upon that Work His behaviour in his Death shewed how willingly he did undergo it John 13.1 Having loved his own that were in the World he loved them unto the End then was his bitter Work but that did not abate his Love The Heathens counted it a lucky Sacrifice that went to the Altar without strugling and roaring certainly Christ did meekly suffer what was imposed on him for the expiation of our Sins Isa. 53.7 He is brought as a Lamb to the Slaughter and as a Sheep before the Shearers is dumb so he opened not his Mouth A Swine whineth and maketh a noise but a Sheep is dumb this was the Emblem chosen to represent Christ's Meekness and Patience Salt cast into the Fire danceth and leapeth with a kind of impatience but Oil riseth up in a gentle Flame So Christ suffered not only with patience but delight He did not lay down his Life by constraint but died by consent John 10.18 No Man taketh my Life from me but I lay it down of my self I have power to lay it down and I have power to take it up again Now this endeareth our Obligation to him that he would consecrate himself to the Work of the Mediatory Office and to that end assume the Humane Nature into the Unity of his Person and so willingly condescend to all that sorrow and pain that he was to endure for our sakes and offer himself up as a Sacrifice for our Sins being for a while without the actual sense of his Father's Love My God my God why hast thou forsaken me Mat. 27.46 But more distinctly let us consider the greatness of his Sufferings his willingness to endure them 1. The greatness of his Sufferings His Passions take them in the very Letter were sore but they were heightned by the delicacy of his Temper never any Man suffered as he did because never such a Man A blow on the Head is soon felt because it is a principal Member and so more sensible than other parts of the Body A Slave is not so sensible of Blows and Stripes as a Nobleman of a tender and delicate Constitution Our Saviour Christ was of a more delicate Constitution than any other his Body was immediately framed by the Spirit in the Virgin 's Womb Laurence on the Gridiron Stephen when stoned could not be so sensible as Christ on the Cross. None of the Martyrs suffered what he did Christ had a particular knowledg of all Sins committed in the World past present and to come and a particular sorrow for them which was the greater by how much the more he prized the Honour of God His
delighteth in us It is his Image makes us amiable and therefore we should make it our great desire and care to be as Holy as may be 3. Much of our Everlasting Blessedness lieth in it Ephes. 5.27 That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be Holy and without Blemish 4. It is a great part of our Salvation by Christ. Mat. 1.21 Thou shalt call his Name Jesus for he shall save his People from their Sins Acts 3.26 Vnto you first God having raised up his Son Jesus sent him to bless you in turning away every one of you from his Iniquities 5. It is a means to the rest Communion with God and Christ here 1 John 1.6 7. If we say that we have fellowship with him and walk in darkness we lie and do not the Truth But if we walk in the Light as he is in the Light we have fellowship one with another And everlasting Fruition of God hereafter Acts 26.18 That they may receive forgiveness of Sins and an inheritance among them which are sanctified by Faith that is in me Heb. 12.14 Without Holiness no Man shall see God 7. It sheweth us who are partakers of the Benefits and Fruits of Christ's Death Heb. 2.11 For both he that sanctifieth and they that are sanctified are all of one â—â—erefore he is not ashamed to call them Brethren Heb. 10.14 For by one Offering he hath perfected for ever them that are sanctified perfected but by degrees The Elect themselves whilst they are unconverted and remain in their Sins have not the actual Benefit of Christ's Redemption our dying Lord had an actual Intention in due time to sanctify and accordingly doth regenerate justify sanctify all those who shall have benefit by his Death But who are the Sanctified It is to be considered Positively and Relatively Positively It is to be renewed to God's Image Titus 3.5 He saved us by the washing of Regeneration and renewing of the Holy Ghost 2 Pet. 1.4 That by these we might be made partakers of the Divine Nature This is the great Work of the Sanctifying Spirit to make us like God and to work in us those Graces whereby we may be qualified and enclined to live to him Relatively to be sanctified is to be separated from a common to an holy Relation and Use. This is seen in three things Inclination Dedication and Use. 1. Inclination towards God This is the immediate Fruit of Grace called Conversion or turning to God the New Nature tendeth and bendeth to him 2. Dedication 2 Cor. 8.5 They first gave their own selves to the Lord and unto us by the Will of God Rom. 6.13 Yield your selves unto God as those that are alive from the Dead and your Members as Instruments of Righteousness unto God This is in entring into Covenant with God 3. Use is nothing but the exercise of this Disposition and Inclination called Living to God or performance of this Dedication 1 Cor. 6.19 20. What know ye not that your Body is the Temple of the Holy Ghost which is in you which ye have of God and ye are not your own But ye are bought with a price therefore glorify God in your Bodies and Souls which are the Lords Zech. 14.20 In that day shall there be upon the Bells of the Horses HOLINESS TO THE LORD By the latter there is a difference between us and others 1 John 5.19 And we know that we are of God and the whole World lieth in Wickedness And between us and our selves 1 Cor. 6.11 Such were some of you but ye are washed but ye are justified but ye are sanctified in the Name of our Lord Jesus and by the Spirit of our God This must be more explicite every day Vse 2. Direction in the Lord's Supper Here we come to remember Christ's Sacrifice and to interest our selves in the Fruits of it 1. To remember Christ's Sacrifice As the Elements are set apart for an Holy Use so was Christ sanctified All Sacraments represent Christ dead Baptism We are baptized into his Death Rom. 6.3 In the Lord's Supper We shew forth his Death till he come 1 Cor. 11.26 his Body was broken his Blood shed Christ would institute a Representation of his Humiliation rather than of his Glory to represent his Love to us it was for our sakes rather than his own Honour to represent what concerned us 2. To interest our selves in the Fruits of it Look after the Fruits of it 1. Bewailing your Unholiness both in Heart and Life that you were so long trained up in the Knowledg of Christ's Truth and did so little love God and live to him that God hath opened a Fountain for Sin and for Uncleanness and you are no more cleansed to this very day and have gotten so little of the sanctifying Spirit as if you were Strangers in Israel 2. Hunger and thirst for this Grace his renewing as well as reconciling Grace Mat. 5.6 Blessed are those that hunger and thirst after Righteousness for they shall be filled Desire it earnestly 3. Lift up your Hearts with Confidence and Hope when the Sacrifice of Christ is represented to you because God hath accepted this Sacrifice and is well-pleased with it Isa. 53.4 5. Surely he hath born our Griefs and carried our Sorrows yet we did esteem him stricken smitten of God and afflicted For he was wounded for our Transgressions he was bruised for our Iniquities the Chastisement of our Peace was upon him and with his Stripes are we healed We have no Reason to despair of the Cure that Holy Spirit who sanctified our Head who had no Sin by preventing Sin in his Conception and anointed him to his Office is able to inlighten convert sanctify us also 4. Praise him for so much Grace as you have received that he hath inclined your Hearts to his Blessed Self 1 Pet. 1.3 Blessed be the God and Father of our Lord Jesus Christ which according to his abundant Mercy hath begotten us again unto a lively Hope by the Resurrection of Jesus Christ from the dead at least that he made you serious 5 Dedicate your selves to God to walk before him in all new Obedience Rom. 12.1 I beseech you therefore Brethren by the Mercies of God that ye present your Bodies a living Sacrifice holy acceptable to God which is your reasonable Service SERMON XXXIV JOHN XVII 20 Neither pray I for these alone but for them also which shall believe on me through their Word HERE Christ inlargeth the Object of his Prayers which is propounded First Negatively Secondly Positively First Negatively by which the Restraint is taken off Which sheweth 1. Christ's Love He had a care of us before we were yet in being and able to apply these Comforts to our selves We were provided for before we were born there is a stock of Prayers laid up in Heaven Christ as God foresaw that the Gospel would prevail notwithstanding the World's hatred
Curiosity In things not revealed a simple Nescience is better than a bold Inquiry there is enough for Service and Adoration Let not Reason prescribe to Faith He were not God if he were not incomprehensible Should Worms make their own Apprehension the measure of Divine Truth It is not so because I cannot understand it by a Candle in the Night I cannot see it therefore it is not Some things are to be received from Divine Testimony tho we cannot fully conceive of them Let us bless God for the Word and take heed unto it as to a Light shining in a dark Place It is God's Mercy that Christ came from Heaven with a Commission to discover so much to us It is a Ray of the Face of God in Christ. Here is God's Heart discovered to us and our Hearts to our selves Vse 2. When you consult with the Gospel make use of Christ. He is to discover his Father's Name he taught the Gospel not only on Earth but in Heaven I have declared thy Name and will declare it Non loquendum de Deo sine lumine There is no Saving-knowledg of God from our selves Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Interpreter of his Father's Mind It is dangerous to set upon the Knowledg of the Mystery of the Gospel in the strength of our own Gifts and Parts to rest meerly on the study of Books and Humane Helps The Gospel is God's Riddle which none but himself can expound beg the Spirit of Revelation you cannot have a knowledg of it without a Revelation from Christ. We do not improve Christ's Prophetical Office so much as we should we think he must pacify our Consciences subdue our Affections but we do not look after Knowledg but think to get it by our own Industry 3. Point Christ doth not convey all Knowledg or the full notice of God's Name at once The Knowledg that is originally in Christ is not communicated to us but by degrees that it may increase more Like the good Housholder that brought out the best at last John 1.50 Because I said unto thee I saw thee under the Fig-tree believest thou thou shalt see greater things than these Partly to keep up our Dependance and Respect lest a Satiety grow upon us When there is no more use of a thing then we contemn it Man is a Creature that is led by Hope rather than by Memory Still God keepeth the best till last there is a perpetual use of Christ's Prophetical Office that he may declare more Partly to conform us to himself and to the Church Christ increased in Wisdom and Stature c. Luke 2.40 52. his Humane Capacity was inlarged by degrees The Church grew by degrees There was a Non-age then it was the Seed of the Woman afterwards In thy Seed c. To Abraham Isaac and Jacob. Then it was told what Tribe The Scepter shall not depart from Judah Gen. 49.10 afterwards of what Family to David that a Virgin shall conceive and shall bear a Son and shall call his Name Immanuel Isa. 7.14 At last Behold the Lamb of God John 1.29 Partly that he might suit his Dispensations to our Capacity God will not violate the Course of Nature Our Life is hidden in Christ. You do not teach University-Learning to a Boy Christ dealeth with us as we are capable according to our receptivity We are made meet to be partakers of the Inheritance of the Saints in Light Col. 1.12 Vse 1. Comfort against present Defects Tho you are ignorant of some Mysteries of Religion do not despond Christ doth not give you all at once There is a double Comfort God will accept our weakness and we have an Head in whom is all Fulness As our Life is hidden in Christ so is our Wisdom hidden In the Text you see Christ hath undertaken for our growth we have a Teacher that will carry us on from one degree of knowledg to another Therefore let us not be discouraged tho we know little and our parts be weak and insufficient Vse 2. It presseth us to grow in Knowledg 2 Pet. 3.18 But grow in Grace and in the Knowledg of our Lord and Saviour Jesus Christ. There is more to be learned Do not say I know as much as they can tell me we never know so much but we may know more there is no stint in Knowledg If there be a measure of Grace beyond which we cannot pass the Apostle would not say Grow in Grace and Knowledg Therefore be conscionable and careful in the use of Means We must not rest in our low and imperfect Measures nor alwayes keep to our A B C. We must grow till we come to Heaven and then there will be no more growing A formal Man is where he was as a Picture doth not increase in Stature The way to keep what we have is to increase our Store Gifts that lie idle and unactive suffer loss and decay an active Nature such as Man's must either grow worse or better It is an ill sign when we are contented with a little Light groweth to the perfection of Glory our Reward is increased in the other World Col. 3.16 Let the Word of God dwell in you richly in all Wisdom It is the worst of Poverty to have a poor Understanding Grace is multiplied through Knowledg 2 Pet. 1.2 Grace and Peace be multiplied unto you through the Knowledg of God and of Jesus our Lord. 4. Point Christ maketh one Mercy to be the Pledg of another I have declared and I will declare He is never weary of well-doing his Love is Infinite and cannot be wearied and his Grace is Infinite and cannot be spent Men waste by giving their drop is soon spent but the oftner we come to God the more welcome we are Our Faith is sooner tired than God◠Bounty for he doth not waste by giving I AM is God's Name he is where he was at first he is never at a loss what he hath done he can do and will do God's Providence is new and fresh every Morning God is One Gal. 3.21 he is always like himself The Creatures soon spend their Allowance but he is where he was at first But it chiefly holdeth good in Spiritual Mercies the least drop of Saving-Grace is an Immortal Seed it will grow it will increase it is a Spark that cannot be quenched it is the Pledg of meer Grace Therefore where Christ hath begun to work for thee in some sparks of Saving-Grace and Knowledg he will go on in his Work where he is the Alpha he will be the Omega where he is an Author he will be a Finisher Heb. 12.2 Looking unto Jesus who is the Author and Finisher of our Faith The Apostle would have us confident of this Phil. 1.6 Being confident of this very thing that he that hath begun a good Work in you will perform it until the Day of Christ. God's first Work is an Earnest and God will not lose his Earnest it is the
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
not only as death to sin implieth Corruption but Condemnation or the righteous Sentence of the Law dooming it to Death Rom. 8.1 There is therefore now no condemnation to them that are in Christ Jesus who walk not after the flesh there is dying to sin but after the Spirit there is living to God 2. These are adopted into Gods Family and have the Priviledges and Right of Children For Adoption followeth Regeneration Joh. 1 12 13. But as many a◠received him to them gave he power to become the sons of God even to them that believe on his Name Which were born not of blood nor of the will of the flesh nor of the will of man but of God 3. These have Communion with the Father by the Son through the Spirit 1 Joh. 1.7 But if we walk in the light as he is in the light we have fellowship one with another For Gods Children have the Spirit of Adoption Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father 4. That Spirit dwelling in us worketh us to further Holiness and Joy for he is both a Sanctifier and a Comforter as a Sanctifier he doth further enable us to die to sin and Mortifie the deeds of the body Rom. 8.13 and to live to God Gal. 5.25 If we live in the Spirit let us also walk in the Spirit and so the Duty is a reward in it self As a Comforter he doth assure us of our interest in Gods Love Rom. 8.16 The Spirit it self beareth witness with our spirit that we are the children of God and it causeth us to live in the foresight of everlasting happiness 2 Cor. 5.5 Now he that hath wrought us for the self same thing is God who also hath given unto us the earnest of the Spirit 5. Entrance and actual admission into Glory Joh. 3.3 Except a man be born again he cannot see the kingdom of God compared with vers 5. Except a man be born of water and of the Spirit he cannot enter into the kingdom of God Mat. 5.8 Blessed are the pure in heart for they shall see God Heb. 12.12 Without holiness no man shall see God 2. Owne the Grace of Christ without whom we can do nothing acceptable to God Lapsed man is unable not only to redeem himself but unable to live unto God without the Grace of the Redeemer he doth sanctifie us by his Spirit and change our hearts and is a Saviour to us not only by Merit but Efficacy To be a Sanctifier is his Office which he hath undertaken and it is his Glory to perform it we only work under him Which teacheth us 1. Humility whatever good things Believers have which concern spiritual and heavenly Life they are beholden only to Christ for it we can never die to Sin nor live to God but only through Christ and Christ not only inlightning but sanctifying A speculative Errour vanisheth assoon as Truth appeareth but Lust is a brutish inclination bare Reason cannot master it 2. Thankfulness and Love to Christ by whom we have all our Grace and look for all our Glory 3. Dependence he is ready to give us Grace Phil. 4.19 But my God shall supply all our need according to his riches in glory by Christ Jesus SERMON X. ROM VI. 12 Let not sin therefore reign in your mortal body that ye should obey it in the lusts thereof THE Apostle having undeniably proved that the justified are dead to sin he now beginneth his Exhortation that we should not obey sin by indulging bodily lusts The Exhortation is short but of great weight Let not sin therefore reign c. In the words take notice 1. Of the illative Particle therefore which leadeth us to the Principles from whence the Duty is inferred namely the Tenor of Christianity which is considered 1. as professed by them for they have submitted to Baptism and so are obliged to die unto sin and to live unto God 2. as having obtained its effect in them as in charity he presumeth them to be regenerated or real Believers and therefore chargeth them with this Duty for Christs Grace must not lie idle in the Soul 2. The Duty to which they are exhorted is to take care to prevent the reign of sin which is described and represented 1. By the Seat of it In your mortal body 2. The Nature of it That you should obey it in the lusts thereof To obey bodily lusts is the Reign of Sin Doctrine That Christians are strictly obliged to take care that Sin get not Dominion over them by the Desires and Interests of the mortal Body 1. Let me explain this Point 2. Give you the Reasons of it I. In explaining this Doctrine I shall handle three Questions 1. Why is Sin said to reign in our Bodies rather than our Souls 2. Why doth the Apostle call it our mortal body the use of this Term and 3. When is Sin said to reign First Why is Sin said to reign in our Bodies rather than in our Souls And again lusts thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as agreeing to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as relating to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Negatively it is not to be understood that sinful lusts are only in the body or have their Original only from the body and not from the Soul for that is repugnant to what Christ saith Mat. 15.18 19. Those things which proceed out of the mouth come forth from the heart and they defile the man For out of the heart proceed evil thoughts murders adulteries fornications thefts false witness blasphemies 2. But positively he saith In your body 1. Because these lusts mostly manifest themselves in the body and belong to the body and the flesh Therefore the Apostle saith Mortifie your members which are upon the earth Col. 3.5 and Rom. 7.23 I see a law in my members warring against the law of my mind Jam. 4.1 Lusts that war in your body When the Devil would set up a Kingdom in the hearts of men he doth it by the body for what is nearer and dearer to us than our bodies and things present and grateful to the bodily senses promote his designs these blind our minds and corrupt our hearts and entice our affections so that we follow after them earnestly with the neglect of God and our precious immortal Souls There are various desires according to the variety of objects which tend to please and gratifie the flesh by occasion of which sin doth insinuate it self into us 2. Because they are acted and executed by the Body or Outward man and therefore are called the deeds of the body Rom. 8.13 Now though some sins are seated in the mind as Heresies yet they are works of the flesh Gal. 5.19 20. Now the works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness idolatry witchcraft hatred variance emulations wrath strife seditions heresies because usually they begin
you Where the ministration of the spirit is made a distinct branch from working miracles doth he it by the works of the law or by the hearing of faith So that the spirit of Regeneration Sanctification and Adoption cometh by the Doctrine of the Gospel I will prove this by some reasons 1. From the Institution of God God delighteth to bless his own means and the great Institution of God for the benefit of mankind is the Gospel which being a supernatural Doctrine needed to be attested from Heaven that the truth of it might be known by the mighty Power that doth accompany it therefore this new Covenant is the law of the spirit the Powerful Influence of the Spirit of God on all those that submit to it is the seal and confirmation of it no other Doctrine can so change the soul and convert it to God John 17.17 Sanctifie them through the truth thy word is truth John 8.31 42. And ye shall know the truth and the truth shall make you free That is to say then we know it to be the truth a Doctrine of God sanctifying us and making us Conquerors over sin and Satan 2. From the nature of the Gospel For God will work agreeably by suitable means not only agreeable to the Subject upon which he worketh the souls of men but agreeably to the Object by which he worketh 1. In the General It is a spiritual Doctrine By a spiritual Doctrine he will pour out more of the spirit which was but sparingly dispensed when the Ordinances which he instituted were carnal and bodily more fully when he had given a Law that suited more with his own spiritual nature and came closer to the soul of man that the law of a carnal commandment this law was by the Law of the spirit when he would break the obstinacy of the Jews he tried them by many positive Laws and external Observances but when he would reduce the world into a state of liberty his laws were spiritual and rational and with them he poureth out a mighty spirit therefore the Apostle intimateth that they served God in the oldness of the letter but we serve him in the newness of the spirit Rom. 7.6 that is in that true holiness whereunto we are renewed by the Holy Ghost through the preaching of the Gospel which is called the ministry of the spirit 2 Cor. 3.8 There was more letter then but more spirit now Phil. 3.3 A believer hath no confidence in the flesh doth not place his hope in the Observances of carnal Ordinances but rejoiceth in Christ Jesus serving God in the spirit 2. More particularly The Gospel is suited to the Operation of the spirit It being a Doctrine of profound Wisdom great Power and rich goodness in comparison of which all other knowledg is but cold and dry the spirit we are possessed withall is but a transcript of the word Heb. 8.10 2 Cor. 3.3 Ye are manifestly declared to be the Epistle of Christ written not with ink but with the spirit of the living God There is the prescript there the transcript as suppose a man would stamp his Coat of Arms upon Wax there needeth Wax a Seal graven with it and an hand to apply it this is the case here God would stamp his Image upon our souls but first the Characters of it are upon the word by this word of Wisdom he will give us the spirit of a sound mind that we may know God and our selves and the difference between good and evil by this Word of Grace or account of his love to us in Christ he gives us the spirit of Love by this Word of Power wherein there are such rich and great Promises he will raise a noble spirit in us to carry us above the world the stamp is prepared only to make an impression there is required a strong hand to apply it to the heart of man for tho the Gospel doth powerfully excite our dead and drowsie hearts to spiritual and heavenly things yet 't is not enough that the Doctrine be opened but it must be applied to the soul by the spirit or else 't is not healed and changed the Word is the means but the Spirit reneweth us as the principal cause for the Word doth not work upon all nor upon all those alike on whom it worketh The Gospel is a fit Instrument for it every thing communicateth its own nature fire turneth all about it into fire an Holy and Heavenly Doctrine is fit to beget an Holy and Heavenly Spirit 3. For the honour of our Redeemer in his Lordship or Kingly Office Who as he requireth new Duties of man fallen and disabled so he giveth strength proportionably the difficulty of our recovery lay not only in our reconciliation with God but in the renovation of our nature and subduing our obstinacy or changing our hearts Of his Prophetical Office that we might have the effect and comfort of it external Doctrine is not only necessary but the illumination of the spirit who leadeth us into all truth His Priestly Office That his merit may be known to be full his intercession powerful its needful that such a gift should be given to his people as the visible pouring out of the Spirit Act. 2.30 1. Use is To convince the rabble of carnal Christians how little they have gained by that Christianity they have Alas In what a case are those poor Souls who have not the Spirit of Christ Rom. 8.9 If any man hath not the spirit of Christ he is none of his They do not belong to Christ have no interest in the fruits of his redemption and then How will ye stand before God in the Judgment and make answer to all that may be alledged against you the accusations of the Law or Satan or your own Consciences Certainly the guilt of Sin remaineth where the power of it is not broken there are Christians in name and Christians in power in profession and in deed and in truth Christians in the Letter and Christians in Spirit these are such as are sanctified by the Spirit unto Obedience and none but such have interest in the comfortable promises of mercy of the new Covenant Gal. 6.16 As many as walk according to this rule peace and mercy be upon them And none other shall be saved at last Heb. 59. He is the author of salvation to them that obey him Heb. 12.14 Without Holiness no man shall see the Lord. 2 d Use is To humble the better sort of Christians that they have gotten so little of the spirit That the effects of it in their Souls are so imperfect clouded with a mixture of remaining infirmities All that are godly have this Spirit are guided by it walk after it but all have it not in a like measure some are weak it doth not subdue their Lusts and Fears nor breed such mortification and courage as should be found in the Disciples of Christ these want comfort if possibly they should be sincere
others remotely as they lay in provision for that end What are here called the things of the flesh are elsewhere called earthly things Phil. 3.19 They mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly things such things as if rightly used would be comforts in our passage but through our folly prove snares Meat Drink Marriage Pleasures Profits Preferments Ease Idleness Softness Daintiness these things immoderately sought not in respect to God or in subordination but opposition to heavenly things become baits of corruption and fuel wherewith to feed the flesh While men seek them for themselves and only to please themselves they are not adjumenta helps to Heaven but impedimenta lets and snares Our greatest danger doth not lie in things simply evil but in lawful things Carnal men esteem these things as the best and place their happiness in them these things they affect and love and like and care for so that the heart is turned off from God and the pursuit of better things to entertain it self with these baser Objects This is to seek out baits for the flesh for the flesh is nothing else but the corruption of Nature which inclineth us to any inferior good and diverteth us from things truly good and spiritual as communion with and enjoyment of God Well now we have suited those that are after the flesh with an Object proper to them and agreeable with their inclinations 2. The next thing is What are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of the spirit They are all things pertaining to spiritual life and godliness You may conceive of them thus 1. Such things as the spirit revealeth Now he revealeth the mysteries of salvation or the deep things of God in Jesus Christ which the natural man is not capable of 1 Cor. 2.14 The whole Doctrine of godliness or salvation offered by God in Christ is the element of the renewed man his life and soul is bound up in it Psal. 119.103 How sweet are thy words unto my taste But a natural man savoureth not these things nor knoweth them nor loveth them if he be told of them They that are in a common way partakers of the Spirit are said to taste the good word Heb. 6.4 So far as the Spirit worketh upon them so far they have a relish for these things 2. Such things as the spirit worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.22 The fruits of the spirit are love joy peace long-suffering gentleness goodness faith patience meekness all internal excellencies The renewed man ever seeks to excel and advance in these things not to trim the body but to deck and adorn the soul 1 Pet. 3.3 4. Whose adorning let it not be the outward adorning of plaiting the hair and wearing of gold and putting on of apparel but let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price All his desires are to be strengthned with might in the inner man by the spirit Eph. 3.16 He rejoyceth and faints not under troubles while the inward man is safe 2 Cor. 4.16 for as the outward man decreaseth the inward man is renewed day by day If they can keep Grace alive in their souls that is their care their business their comfort The natural heart is altogether taken up about the outward man but the renewed heart about the inward man and an increase in holiness or spiritual strength for that is the great product of the sanctifying Spirit and that which they should mainly look after 3. Such things as the Spirit urgeth and inclineth unto and these are communion with God here and the full enjoyment of God hereafter The great impression which the Spirit leaveth upon the soul is a tendency towards God for his Office is to bring us to God into communion with him here God as a Judg by the Spirit of Bondage drives us to Christ as a Mediator and Christ as a Mediator by the Spirit of Adoption bringeth us to God as a Father Rom. 8.15 Ye have not received the spirit of bondage again to fear but ye have received the spirit of adoption whereby we cry Abba father One of the things which the spirit urgeth us to look after is the favour of God Psal. 4.6 7. Lord lift up the light of thy countenance upon us c. and communion with him here Psal. 17.15 As for me I will behold thy face with righteousness I shall be satisfied when I awake with thy likeness and the full enjoyment of God hereafter Rom. 8.23 We our selves 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 2 Cor. 5.5 Now he that hath wrought us for the self same thing is God who also hath given unto us the earnest of the spirit always groaning longing to live with God for ever So when the unregenerate and regenerate are spoken of as Two contrary minds and affections Phil. 3.19 20. the one are said to mind earthly things the others are said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their conversation in Heaven The flesh draweth us off from God to things earthly and fleshly but the Spirit 's work is to raise the heart to things eternal and heavenly that our main business might be there Well now the things of the Spirit are all those things that are agreeable to the new and spiritual life as righteousness peace grace and glory the image of God and word of God these things suit with the new Nature III. Doct. That men discover their temper and constitution of soul by their respect to either of these Objects To evidence this to you 1. I will shew you what this minding is 2. Give you some Observations 3. The Reasons of the Point 1. What is this minding or respect Ans. It may be considered simply and apart or comparatively our respects to these contrary Objects being compared together 1. Simply by it self Our minding is bewrayed by the three Operations of man Thoughts Words and Actions That which he minds he often thinks of speaks of and seeks after be they the things of the flesh or of the spirit the life and vigor of our souls is seen in thinking speaking and acting 1. Mens thoughts will be where their hearts are and their Hearts are where their Treasure is Matth. 6.21 Carnal men are brought in thinking of their worldly affairs Luk. 12.17 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he dialogued with himself Not that it is simply unlawful to mind our earthly business I bring it to shew the temper of the men their hearts are always exercised with such kind of thoughts talking with themselves And on the other side godly men are remembring God and Heaven and pleased with these kind of thoughts My soul remembred thee in the night and they are described Mal. 3.16 They that feared the Lord and thought upon his name 2.
so you are raised by the same power of the Holy Ghost Christ is as tender of his Mystical Body as of his natural body therefore will not lose one Member or Joint of it Joh. 6.39 I must lose nothing and the Spirit doth his office in you as in him for you are to be raised up with him and as he was raised we feel the power of our Resurrection in our Regeneration and we feel the comfort of it in our being raised to glory Head and Members do not rise by a different power how then you will say are the wicked raised by Christ They are raised ex officio judicis but not beneficio Mediatoris by him as a Judg not by him as a Redeemer There will be a Resurrection both of the wicked and the godly the one by the power of Christ as Judg the other by the power of his Spirit as Redeemer the one are forced to appear the other go joyfully to meet the Bridegroom the one by Christs power as Judg shall have the sentence of condemnation executed upon them the other by vertue of Christs Life and Resurrection shall enter into the possession of the blessed a state of bliss and eternal life wherein they shall enjoy God and Christ and the company of Saints and Angels and sing Hallelujahs for ever 3. Because the Spirit of Sanctification worketh in us that Grace which giveth us a right and title to this glorious estate For by Regeneration we are made children of God and so children of the Resurrection Luk 20.35 36. But they which shall be counted worthy to obtain that world and the resurrection from the dead neither marry nor are given in marriage neither can they die any more for they are equal to the Angels and are the children of God being the children of the resurrection Being admitted into his family here we we may expect to be admitted into his presence hereafter And the actual holiness if we live to years of discretion is necessarily required to a blessed and glorious resurrection Gal. 6.8 If we sow to the flesh we shall of our own flesh reap corruption but if we sow to the spirit we shall of the spirit reap life everlasting There is no Harvest without sowing and as the Seed is so will the Harvest be They that lavish out their time and care and estates in feeding their own carnal desires must expect a crop accordingly which is death and destruction but they that obey the spirit and sow to righteousness shall obtain eternal life for till the cause of death be taken away which is sin we may fear a Resurrection but cannot expect a resurrection to our comfort 4. The spirit doth not only regenerate and convert us which giveth us a right but abideth in us as an earnest Eph. 1.14 We were sealed with that holy spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession Where observe Three Things First How the heirs of promise are distinguished from others Secondly The use of this mark and distinction Thirdly The time how long this abideth with us and all this will fully prove the point in hand 1. The mark of all those whom God admitteth into the Gospel State They are sealed with that holy Spirit of promise that is secured set apart as those that have interest in the new Covenant by that spirit of holiness which is promised to believers for the spirit is called the promise of the Father the renewing and sanctifying work of the spirit or the image of Christ impressed upon the soul is this seal and the comfort and joy that floweth thence is an appendage to it as the work of Sanctification is more and more carried on and is fruiâ—ful in holiness of life so we are more and more distinguished as a people set apart to serve and please and injoy the holy and blessed God Now you that are exercised with so many doubts and scruples about your interest in the promise would it not be exceeding comfortable to you if you had your seal and warrant for a sincere claim to the priviledges of the Gospel by the saving graces of the spirit or the impression of the image of Christ upon your hearrs You may be abundantly satisfied for where these saving graces and fruits of holiness are found your right and interest in the promise of eternal life is clear and manifest for this is the mark of the holy spirit and the seed of life eternal 2. The use for which the holy Spirit and saving graces bestowed on them serveth is to be the earnest of the inheritance An earnest is a pledg or first part of a payment which is an assurance or security that the rest of the whole price shall not fail to follow So the Spirit and his Graces is the earnest given by God to confirm and assure the bargain that at last he will bestow upon us our full portion or salvation and eternal life its self The presence and working of the spirit in our hearts is this earnest assoon as you give up your selves to God in covenant you have a right but the Possession is delayed for a season therefore he giveth us part in hand to assure us he will bestow the whole in due time for we need to be satisfied not only as to our present right but our future possession The spirit and his work of grace received here is glory begun a part it is tho but a small part in regard of what is to ensue 3. The time how long the use of this earnest is to continue until the Redemption of the purchased possession The words are somewhat obscure What is the purchased possession It 's taken for the persons acquitted and purchased that is to say the Church and People of God holy and sincere Christians for they are Christs possession whom he hath dearly bought 1 Cor. 6.10 and recovered out of the hands of Satan their old possessor and master Col. 1.13 The Redemption of them is still their full and final deliverance Eph. 4.30 Whereby ye are sealed to the day of redemption Their deliverance is but begun now and their bonds but in part loosed but they are fully freed from the effects of sin at the last day when death its self is abolished and their bodies raised up in glory The earnest is given the holy spirit with his graces to abide with us till then at that time there is no farther use of an earnest for there is no place left for doubts and fears Till this day comes Gods earnest abideth with us that is in our souls till our bodies be reunited to them and this fully proveth the matter in hand 5. His respect to his old dwelling place he once dwelled in our bodies as well as in our souls 1 Cor. 6.19 Know you not that your bodies are Temples of the Holy Ghost Our bodies was his Temple and honoured by his presence he sanctified our bodies as
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
dust keepeth their bones Well then if the spirit of Christ hath freed them from the snares of sin he hath freed you also from the bands of death or as 't is said in the Revelations if you have part in the first resurection the second death hath no power over you Rev. 10.6 That is you shall not be cast into the lake that burneth with fire and brimstone The good spirit hath prevailed over the evil spirit and therefore your resurrection will be joyful VSE Let us give up our selves to the Holy Spirit as our sanctifyer set open your hearts that he may come into them as his habitation do not receive him guestwise in a pang or for a turn or in some solemn duty but see that he dwelleth in you as an inhabitant in his house A man is not said to dwell in an Inn where as a stranger or wayfaring man he goeth aside to tarry for a night or in the house of a friend where he resorteth no use all Christs Holy means that he may fix his abode in your hearts that he may dwell there as at home in his own house that he may be reverenced there as a God in his Temple Motives 1. He richly requiteth us he keepeth up the house and temple where he dwelleth The spirit is our seal and earnest The spirit of God and of glory resteth upon you 1 Pet. 4.14 2. The heart of man is not a waste you will have a worse guest there if not the Holy Spirit Satan dwelleth and worketh in the Children of disobedience 1 Sam. 16. â— But the Spirit of the Lord departed from Saul and an evil spirit from the Lord troubled him and Eph. 2.2 The spirit that now worketh in the children of disobedience and Eph. 4.27 Neither give place to the Devil That cursed inmate will enter if we give place to him and hearken to his motions So that then he will make the body a sink of sin and a dunghil of corruption tempts you to scandalous sins which do not only waste the body for the present but is a pledg of eternal damnation 3 Consider how many deceive themselves with the hopes of a Glorious Resurrection Alas they are strangers to the Spirit it may be not to his transcient motions they resist the Holy Ghost which will be their greater condemnation but to his constant residence for where he dwelleth he maketh them more Heavenly acquainting them with God Col. 1.6 more Holy that is his office to sanctifie 1 Pet. 1.22 To love God more for he is the operative love of God Rom. 5.5 1 John 4.15 To hate sin more that bringeth death and his business is to come as a pledg of life Alas in most the spirit that dwelleth in them lusteth to envy are ruled by an unclean spirit by the spirit of the world 1 Cor. 2.12 have no love to God no real hatred of sin 2. VSE Live in obedience to his sanctifying motions Rom. 8.14 As many as are led by the spirit are the sons of God The spirit of God by which you are guided and led is that divine and potent spirit that raised up Christs dead body out of the grave and if you be led and governed by him you shall be raised by the power of the same spirit that raised Christs Body his power is the cause but your right is by his sanctification 3. VSE Vse your bodies well possess your vessel in sanctification and honour 1 Thes. 4.4 1. Offer up your selves to God For every Temple must be dedicated Rom. 12.1 I beseech you therefore brethren by the mercies of God that ye present your bodies a liveing sacrifice holy acceptable unto God which is your reasonable service Rom. 6.13 Neither yield ye your members as instruments of unrighteousness unto sin but yeild your selves unto God as those that are alive from the dead 2. When devoted to God take heed you do not use them to sensuality and filthiness which wrong the body both here and hereafter the pleasures of the body cannot recompence the pains of your surfeit or intemperance much less eternal torments for what will be the issue if you live after the flesh Rom. 8.13 you must die therefore you should daily keep the flesh in a subordination to the spirit 1 Pet. 2.11 I beseech you as strangers and pilgrims that ye abstain from fleshly lusts To please and gratifie the flesh is to wrong the Soul 3. We should deny our selves even lawful pleasures when they begin to exercise a dominion over us 1 Cor. 6.12 All things are lawful for me but I will not be brought under the power of any 'T is a miserable servitude to be brought under the power of any pleasure either in meat drink or recreations inchanted with the witchery of gaming tho it grieve the spirit wrong the soul defraud God of his time rob the poor of what should feed charity yet they are inslaved SERMON XV. ROM VIII 12 Therefore brethren we are debtors not to the flesh to live after the flesh IN the Words we have 1. A note of Inference 2. The truth inferred In this latter we find 1. A Compellation Brethren 2. An Assertion That we ars debtors 3. An instance or exemplification to whom we are debtors The negative is expressed not to the flesh to live after the flesh and the affirmative is implied and must be supplied out of the Context To the spirit to live in obedience to the holy spirit 1. The Inference therefore he reasoneth from their priviledges the priviledg is asserted v. 1. There is no condemnation to them that are in Christ who walk not after the flesh but after the spirit 'T is applied to the Christian Romans v. 9. But ye are not in the flesh but in the spirit These reasonings are pertinent and insinuative from the priviledg asserted Exhortation must follow Doctrine for then it pierceth deeper and sticketh longer On the other side Doctrine becometh more lively when there is an edg set upon it by Exhortation from the priviledg implied certainly priviledges infer duty and therefore having comforted them with the remembrance of their condition he doth also mind them of their obligation Ye are not in the flesh but in the spirit therefore we are are not debtors to the flesh to walk after the flesh but to walk after the spirit 2. The truth inferred Where first observe the compellation Brethren a word of love and equality of love to sweeten the exhortation for men are unwilling to displease the flesh of equality for he taketh the same obligation upon himself this debt bindeth all high and low learned or unlearned ministers or people greatness doth not exempt from this bond nor meanness exclude it 2. The assertion that we are debtors Man would fain be sui juris at his own dispose affecteth a supremacy and dominion over his own actions Psal. 12.4 Our tongues are our own who is Lord over us But this can never be we were made by
hath redeemed us to God Rev. 5.8 Rom. 14.4 For to this end Christ both died and arose again and revived that he might be Lord both of dead and living Well then we are not to live as we list but to live unto God not debtors to the flesh to live after the flesh but debtors to the spirit to be led by the Spirit of God ex ordine justici justice requireth this we are the Lords 2. The benefit of this spiritual new being its self or our regeneration inferreth it For we are justified and sanctified and by both obliged and also inclined to live unto God obliged for these benefits of Christs Righteousness and Spirit given to us are such excellent benefits that for them we owe our whole selves to God if Paul could tell Philemon thou owest thy self to me Phil. 1.9 because he had been an instrument in converting him to God How much more is our obligation to Christ who is the principal Author and proper efficient cause of this grace surely we owe our whole selves and strength and time and service to him jure beneficiario as Gods beneficiaries we are in debt to him as our benefactor and not only obliged but inclined by the gift of Christs Righteousness and Spirit he hath formed us for this very thing and fitted to perform the more easily what we owe to God Every thing is fitted for its use so we are prepared and fitted for the new life and all the duties that belong thereunto Eph. 2.10 We are his workmanship in Christ Jesus created unto good works The new creature is put by its proper use if we live after the flesh for all this cost and workmanship is bestowed upon us in vain if it doth not fit us to live unto God 3. Our own Vow and Covenant sworn and entred into by Baptism Baptism doth infer this debt for there we renounced the flesh and gave up our selves to God as our proper Lord Baptism is a vowed death to sin and a solemn obligation to live unto God therefore every Christian must reckon himself dead to sin Rom. 6.11 Likewise reckon ye also your selves to be dead unto sin but alive unto God and Col. 3.3 5. Ye are dead therefore mortifie your members and Rom. 6.2 How shall ye that are dead unto sin live any longer therein He argueth not ab impossibili but ab incongruo for a baptized person or one that is entred into the Oath of God and being made servants of God we are bound to live in all new obedience 1 Pet. 3.21 The like figure whereunto even baptism doth now save us not the putting away the filth of the flesh but the answer of a good conscience towards God The answer of a good conscience saveth 4. In regard of the benefits we do hereafter expect from Christ our resurrection and glorious estate in heaven That is mentioned ver 11. as binding us to the spiritual life Certainly where we have received good and expect more good things we are the more obliged to obedience From the flesh we can look for nothing but shame and death but from the Spirit life and peace Therefore in prudence we are bound to make the best choice for our selves and to live not carnally but spiritually Sin never did us any good office nor can you expect any thing from it for the future it hath never done you good and will do you eternal hurt and are you so much in love with sin as to displease your God and lose your souls for it which might otherwise be saved in a way of obedience to the Spirits sanctifying motions This Argument is again repeated in the 13 th ver if ye live after the flesh ye shall dye That we might seriously consider it Can the flesh give you a sufficient reward to recompence the pains you incur by satisfying it 1. VSE is Information It informeth us of divers Truths 1. If your obedience be a debt then there can be no merit in it for what is debitum is not meritorium Luke 17.10 When ye have done all that is commanded you say We are unprofitable servants We have done that which was our duty to do We owe our selves and all that we have are and possibly can do to God by whom we live and are and therefore deserve no further benefit at his hands Put case we should do all yet in how many things are we come short Therefore surely God is not bound to reward us by any right or justice arising from the merit of the action its self but only he is inclined so to do by his own goodness and bound so to do by his free promise The creature oweth its self wholly to God who made it and God standeth in such a degree of eminency so far above us that we can lay no obligation upon him Aristotle said well That children could never merit of their parents and all their kindness and duty they perform towards them is but a just recompence to them from whom they received their being If no merit between Children and Parents surely not between God and men 2. When a believer gratifieth the flesh 't is not of right but tyrannous usurpation For he is not a debtor to the flesh he oweth it no obedience Let not sin reign in your mortal bodies Rom. 6.11 14. Sin shall not reign it may play the Tyrant Chrysostome saith That a Child of God may be overtaken through inadvertency or overborn by the impetuous desires of the flesh and do something which his heart alloweth not his sins are sins of passion rather than design and tho the reign of sin be disturbed yet 't is not cast off Our lives should declare whose servants and debtors we are for whom do you do most Your lives must give sentence for you whether you are debtors to the flesh or to the spirit If you spend your time in making provision for the flesh to fulfil the lusts thereof Rom. 13.14 you are debtors to the flesh If you check the flesh and tame it cut off its provisions tho now and then it will break out you are not debtors to the flesh but the spirit The flesh may rebel for a time but the grace of the spirit reigneth Some are wholly governed by their fancies and humours or the passions appetites and desires of the flesh are carried on headlong by their own carnal and corrupt inclinations to every sense pleasing object are not masters of themselves in any thing but serve divers lusts and pleasures against the dictates of their own reason and conscience Now 't is easie to pronounce sentence concerning them Others who are led by the Spirit of God to the earnest pursuit of heavenly things Now these tho so often fomented to self-pleasing and compliance with their lusts and corrupt inclinations yet the heavenly mind hath the mastery they complain of this tyranny are grieved for it troubled and do by degrees overcome it 3. It informeth us what answer
exercised with many vexations and sorrows But the relicks of the corruption were his greatest burden not when shall I come out of these afflictions but who shall deliver me from this body of death 2. By endeavours and striving against it There may be some dislike of sin in a natural heart for conscience will sometimes take Gods part and quarrel against our lusts otherwise a wicked man could not be self-condemned and hold the truth in unrighteousness but checks of conscience are distinct things from the repugnancies of a renewed heart a wicked mans conscience telleth him he should do otherwise when his heart inclineth him to do so still But a renewed heart hateth sin and therefore there is a constant earnest endeavour to get it subdued and doth watch pray plead for God use means dare not rest in sin or live in sin Yea 3. Prevail against it so far that the heart is never turned away from God to sin 1 John 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God His heart cannot easily be brought to it he looketh upon it as a monstrous incongruity Gen. 39.9 How can I do this great wickedness and sin against God! 2 Cor. 13.8 For we can do nothing against the truth and Acts 4.20 For we cannot but speak the things which we have seen and heard There is a natural cannot and a moral cannot the natural cannot is an utter impossibility the moral cannot is a great absurdity the new life breedeth such an aversion of heart and mind from sin such constant rebukes and dislikes of the new nature A Child of God is never in a right posture till he doth look upon sin not only as contrary to his duty but his nature they have no satisfaction in themselves till it be utterly destroyed 3. As a spirit of love the great work of the spirit is to reveal the love of God to us and to recover our love to God for the spirit cometh to us as the spirit of Christ by vertue of his redemption now the infinite goodness and love of God doth shine most brightly to us in the face of our Redeemer in the great things which he hath done and purchased for us and offered to us we have the fullest expression and demonstration of the love of God which we are capable of and which is most apt to kindle love in us to God again Rom. 5.8 God commendeth his love to us that while we were yet sinners Christ died for us and 1 John 2.1 2. My little children these things write I unto you that ye sin not and if any man sin we have an advocate with the Father Jesus Christ the righteous And he is the propitiation for our sins and not for ours only but also for the sins of the whole world and Eph. 3.18 19. That you may be rooted and grounded in love and comprehend with all Saints what is the breadth and length and depth and height and may know the love of Christ which passeth all knowledg Now the spirit attending this dispensation surely his great work and office is to shed abroad the love of God in our hearts Rom. 5.5 and Gal. 4.6 And because ye are sons God hath sent forth the spirit of his son into our hearts crying Abba Father That being perswaded of Gods fatherly love we may love him again and study to please him Therefore nothing doth stir us up against sin so much as the sense of Gods love in Christ shall sin live which is so contrary to God Shall I take delight in that which is a grief to his Holy Spirit cherish that which Christ came to destroy Live to my self who am so many ways oblged to God displease my father to gratify the flesh Alas how many read and hear of this who are no way moved into an indignation against sin 'T is not the love of God called to mind by a few cold thoughts of ours that worketh so but the love of God shed abroad in our hearts by the spirit that melts the heart maketh us a shamed of our unkindness to God and stirreth up an hatred against sin 6. After conversion and the spirits becoming a spirit of light life and love to us after grace is put into our hearts to weaken sin still we need the help of the spirit partly Because habitual grace is a created thing and the same grace that made us new creatures is necessary to continue us so For no creature can be Good independently without the influence of the prime good all things depend in esse conservare operari on him that made them In him we live and move and have our being Acts 17.28 If God suspend his influence natural agents cannot work as the fire cannot burn as in the case of the three Children much less voluntary and if there be this dependance in natural things much more in supernatural Phil. 2.12 13. Will and Deed are from God first principles of operation and final accomplishment Partly because in the very heart there is great opposition against it there is flesh still the warring law Rom. 7.23 gratia non totaliter satiat The cure is not total as yet but partial therefore they need the spirit to guide and quicken and strengthen them Partly as it meeteth with much opposition within so it is exposed to temptations without Satan watcheth all advantages against us and the soul is strangely deluded by the treachery of the senses and the revolt of the passions and our corrupt inclinations when temptations assault us so that unless we have seasonable relief how soon are we overtaken or overborn Adam had habitual Grace but gave out at the first assault A City besieged unless it be relieved compoundeth and yeildeth so without the supply of the spirit we cannot stand out in the hour of trial Eph. 3.16 That he would grant you according to the riches of his glory to be strengthned with might by his spirit in the inner man Secondly The necessity of this Concurrence and Co-operation 1. Of the Spirt with us 2. We by the Spirit 1. Of the spirits work we cannot without the spirit mortifie the deeds of the body 1. From the state of the person who is to be renewed and healed A sinner lying in a state of defection from God one that hath lost original Righteousness averse from God yea an enemy to him prone to all evil weak and dead to all spiritual good and how can such an one renew and convert himself There is no sound part left in us to mend the rest 'T is true he hath reason left and some confused notions and apprehensions of good and evil but the very apprehensions are maimed and imperfect and we often call evil good and put good for evil Isa. 5.20 However to chuse the one and leave the other that is not in their power We may have some loose desires of
7.25 I thank God through Jesus Christ our Lord. 9. Diligence in Gods work standing-pools are apt to putrifie when men are not taken up for God they are at leasure for evil 2 Sam. 11.2 And it came to pass in the evening tide that David arose from his bed and walked upon the roof of the Kings house and from the roof he saw a woman washing her self and the woman was very beautiful to look upon and the king sent for her c. 10. The remembrance of the other world whither you are hastening 1 Pet. 2.11 I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul. You need not long for the flesh pots of Egypt when you are going to a land that floweth with Milk and Honey SERMON XXI ROM VIII 14 For as many as are led by the Spirit of God are the Sons of God THESE Words are given as a Reason of what went before that which immediately went before is a Promise of Eternal Life to those who by the Spirit do mortifie the deeds of the body The Reason may be supposed to relate to the Promise or the Qualification First to the reward promised Thus they shall live in eternal happiness and glory for they are the Sons of God if we be children God will deal with us as Children bestow the inheritance upon us and therefore live Secondly the Qualification They do by the Spirit mortifie the deeds of the body the Spirit of God sustaineth a double Relation as our Sanctifier and our Comforter the former is proper to this place he is our Sanctifier either with respect to the first infusion of Grace or the continual direction and ordering of Grace so infused Now this must be interpreted with respect to the twofold work of a Christian the mortifying of sin or the perfecting of holiness his restraining or inviting Motions The first belongeth to the one the second to the other if we obey the Spirits motions in the curbing and restraining evil and subduing our proneness thereunto then we shall live For as many as are led c. He proveth it a signo notificativo this being led and guided by the Holy Ghost is an infallible proof of our Adoption or being taken into Gods Family For as many as are led by the Spirit of God c. Observe here 1. A sure Note and Qualification as many as are led by the Spirit 2. A blessed Priviledg are the Sons of God In the former 1. The Note its self or the Duty which evidenceth our claim being led 2. The Vniversallity of it as many 'T is to be understood inclusive and exclusive they and none but they There is in the Proposition that which they call simplex conversio all that are led are the Sons of God and backward all that are the Sons of God are led by the Spirit of God Doct. That all that are led by the Spirit of God may know and conclude themselves to be Children of God I shall first explain 1. The Qualification 2. The Priviledg 1. The Qualification We are said to be led by the Spirit It must be understood actively with respect to his direction and passively on our parts as we submit to that Direction The Spirit is our Guide and we must obey his Motions 1. The Spirit performeth the Office oâ— a Guide and Leader to the Godly The Spirit giveth us Life Motion and Direction these three things are inseparable in Nature and Grace Life Motion and Conduct The same causes wich make us live make us act The Creature dependeth upon God in his Motion as well as his being Act. 17.28 And the Regulation of our Motions belongeth to the same Power 't is so in Nature and 't is much more so in Grace and they succeed in this order 't is a work that followeth Regeneration first we are born of the Spirit before we are moved and guided by the Spirit The Spirit first infuseth the gracious habits Ezek. 36.26 A new heart will I give you and a new spirit will I put into you Secondly He exciteth the soul to act and assisteth the new creature in acting according to these habits and principles Phil. 2.13 He worketh in us both to will and to do according to his own pleasure Gal. 5.25 If we live in the spirit let us walk in the spirit Thirdly He directeth our actions by inlightning our understandings and governing and guiding our inclinations to do that which is pleasing to God this is that which I am to speak of and here I shall shew you that this Direction is promised Isa. 30.21 And thine ears shall hear a word behind thee saying This is the way walk in it when ye turn to the right hand and when ye turn to the left God guideth his people in all their ways to Heaven and happiness not only by general Directions but particular Motions and Excitations Psal. 25.9 The meek will he guide in judgment and the meek will he teach his way This is the priviledg of poor meek and humble souls that they shall not want a guide to direct them in the way to Heaven so v. 12. What man is he that feareth God him will he teach in the way that he shall choose An humble believer that would not displease God for all the world and counts the least sin a greater evil than the greatest temporal loss may be encouraged to expect light and direction from God to order all his actions so as he may best please God Isa. 48.17 Thus saith the Lord thy Redeemer the Holy One of Israel I am the Lord thy God which teacheth thee to profit that leadeth thee by the way thou shouldest go So 't is begged by the Saints as a great and necessary blessing Psal. 25.4 5. Shew me thy ways O God teach me thy paths lead me in thy truth and teach me for thou art the God of my salvation on thee do I wait all the day long Mark how earnest he is shew me teach me lead me as if he could never enough express his desire and value of this benefit Mark his Argument Thou art the God of my salvation in Covenant with us and the God of our Salvation so he hath undertaken in the Covenant to save us as God is our God so he hath undertaken to be our Guide to teach and lead us and doth not lay aside this relation till our Salvation be accomplished and mark his continual necessity on thee do I wait all the day long As if he would not be left for a moment in the hand of his own counsel so Psal. 119.33 Teach me O God the way of thy statutes and I shall keep it unto the end The way to Heaven is a narrow way hard to be found hardly to be kept and easily mistaken except God teach us daily by his Spirit There are innumerable by-paths from terrors and allurements without and we of our selves are weak and subject to errors within
so Psal. 143.10 Teach me to do thy will for thou art my God thy spirit is good lead me in the land of uprightness They that would walk circumspectly and incur no blame from God and hazzard to their souls need ever to seek direction from God according to his Covenant we need such teaching as hath with it leading and such direction as hath with it strengthning unto obedience such as will not only help us to understand the general rule but also how to apply it to particular actions that no part of our duty may be left upon our selves and this only can we have from the Spirit of God who directeth and leadeth us in all our choices and actions Well then whosoever would walk in a regular course of life in an exact obedience to all the commands of God and do nothing but what is all perfectly good and acceptable in Gods sight must thus beg for the leading of his gracious and sanctifying Spirit who is the only Fountain of all Goodness and Holiness to direct him and assist him in every turn and motion of his life 3. The Necessity of it because we are inabled to guide our selves the way of man is not in himself Jer. 10.23 It is not in man that walketh to direct his steps The Metaphor of leading is taken from the blind or the weak the blind who cannot see their way must have one to lead them and the lame who tho they can see yet cannot walk of themselves but must have one to help them the ignorant Traveller needs a guide and the weak Child a Nurse to attend upon him 'T is true the Children of God are light in the Lord besides their natural Reason they have some Understanding of the Way of Godliness but yet to a steady constant course of Obedience all strict and righteous living we need to be directed by the good Spirit to make that light which we have both directive and perswasive 1. Directive Tho we have a general understanding of our duty yet to make use of it in all particular cases needeth new Grace from God the Heathens were wise in generals Rom. 1.20 They became vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their imaginations and their practical inferences from these general truths their foolish heart was darkned and professing themselves to be wise they became fools And tho the people of God have greater advantages by that knowledg they have from the Scripture whereby they are made wiâ—e unto salvation and get more by Gods putting his Laws into their minds in Regeneration whereby they become light in the Lord yet being not impeccable and having many mixtures of sin yet remaining in every faculty in particular cases are apt to err and turn out of the way being in part ignorant and heedless and too often blinded by their own rebellious lusts and passions Therefore they desire that God would not leave them to themselves but warn them of their snares and dangers that they may still keep the path of life without defection or turning aside Psal. 119.133 Order my steps in thy word and let not any one iniquity have dominion over me They would not only have their path right but their steps ordered as not their general course wrong as those who walk in the way of everlasting perdition so not a step awry they would not miss the way to Heaven either in whole or in part Men that have such a tenderness upon them see a continual need of Gods Counsel which careless and slâ—ght spirits do not they would not be corrupted by their covetousness or sensuallity or ambition these things blind us in particular cases tho they see their way or know their duty in the general Therefore they need the constant assistance of the spirit to rescue them from the power of every known sin and to keep them in exact Obedience for all our general light pride or passion or sensual and worldly inclinations may make us err 2. That our light may be perswasive and overcome temptations and inclinations to sin Alas how weak are our arguings and how easily are our considerations of our duty overborn when a temptation sets our lusts a work and come on upon us with fresh strength We see what we should do but yet we are carried away by our rebellious affections to do the contrary or through sloath and negligence omit to do that which conscience calleth for at our hands Poor truth is taken captive and held prisoner detained in unrighteousness Rom. 1.18 It may talk like a man in chains but hath no power can do nothing to break the force of the temptation but now the spirits leading is lively and effectual to be led is to be excited moved stirred forward yea effectually inclined to do those things which please God he leadeth us not only monendo by warning us of our duty or inlightning our minds but movendo by inclining our hearts The Holy Ghost doth inlighten our minds and warm our affections and purge away their impurities we are moved that we may move and we receive the impression of his Grace that we may act and do the things he inclineth us unto this powerful leading the Saints beg Psal. 119.34 35. Give me understanding and I shall keep thy law yea I shall observe it with my whole heart Make me to go in the path of thy commandments for therein do I delight Gods teaching begets Obedience and he sheweth us the path of life and he maketh us to go in it 'T is such direction that giveth strength that exciteth the sluggish will and breaketh the force of corrupt inclinations it removeth the darkness which corruption and sin have brought upon the mind and maketh us pliable and ready to obey yea it giveth not only the will but the deed In short it engageth us in a watchful careful uniform and constant Obedience 4. The nature or manner how the spirit performeth the office of a guide or leader to us He guideth us partly by his word and partly by his inspirations and motions or the light of internal Grace By his Word that containeth the matter of his guidance and direction Psal. 119.105 Thy word is a lamp unto my feet and a light unto my path Mark there is path and feet not only direction for our general choice and course but our particular actions and mark also the notions by which the word is expressed lamp and light We have the light of the Sun by day and we make use of a lamp or candle by night whether it be day or night in all conditions as well as in all actions here is a sure direction therefore the word is called the Sword of the Spirit now this is the light the Spirit maketh use of partly the inward inspirations and motions of his grace that we may have a spiritual discerning 1 Cor. 2.14 Besides the outward letter there must be an inward light that the understanding be opened as well as the Scriptures
as 't is said of Christ Luke 24.45 That he first opened the Scriptures and then opened their understandings Otherwise our light is only literal and speculative not operative and efficacious 5. The parts and branches of this leading are two First His restraining motions for the mortifying of sin and His inviting motions for the perfecting of Holiness He teacheth us as he leadeth us into all truth what we are to reject what to believe in Religion Again what is to be left undone in the practise of our lives and he backeth both with what we ought to hope and fear after death in the other world 1. His leading consisteth in his restraining motions For the mortifying of sin or the avoiding of sin when we are running into the snare he mindeth us of our danger as when any evil habit or spiritual disease is growing upon our spirits or when we are about to do something unseemly and offensive to God The spirit in effect saith Oh do not this abominable thing which I hate but cast out pride worldliness and sensuality do not give way to such and such lusts The Holy Ghost is in a singular manner familiar with Gods people taking up a place of abode in their hearts and furnishing them with sweet and necessary counsel and advice from time to time therefore he is said to strive with us when he opposeth himself to our corrupt inclinations Gen. 6.3 My spirit shall not always strive with man He striveth by inward motions and checks of conscience by which he seeketh to humble us for sin and to reclaim us from sin if we struggle against these we lose our advantage Neh. 9.29 30. Thou gavest them also thy good spirit to instruct them Thou testifiest against them by the spirit to bring them back to thy law In these and many places we read of the spirits guidance If ye through the spirit mortisie the deeds of the body We must avoid those things he disswadeth us from 2. There are his inviting and quickning motions to bring us on in a way of holiness and to perfect the work of Grace in us and fit us more for Gods use and service he doth not only close us at first with Christ but is the agent and worker of the life of Christ within us to do his work and maintain his interest and sanctiâ—ie us throughout As we have experience of his restraining motions that we may be more and more conformed to Gods Blessed Will and seek our delight and happiness in Communion with his Blessed Self Psal. 27.8 The Lord said seek ye my face and my heart said thy face Lord will I seek God speaketh to us by the injection of holy thoughts and the secret inspirations of his Grace and we speak to God by the inclinations and resolutions of our own souls This Dialogue is carried on in soul language there needs no audible words between God and the soul so in other places how often doth he solicite us by his holy motions and inspirations the spirit inclineth and presseth us to that which is good 2. As the office of the spirit is to guide and lead so it is our duty to submit to his direction to be led by him That maketh the evidence in the passive sense if we suffer our selves to be led and guided by him in all things for otherwise the spirit worketh on many but they will not hear they either neglect or resist his motions there is a double voice within us the flesh and the spirit and mens spiritual estate is determined by submission and compliance with either Rom. 8.1 That walk not after the flesh but after the spirit The flesh is near and dear to us and very imperious and importunate to be pleased now some men live in a perfect obedience to the flesh according to the fancies and appetites of corrupt nature denieth it nothing which it craveth at their hands but there is another voice within us saying This is the way walk in it Thus you must do if you mean to be happy Now let us not hear and pass by as if you heard not no you must suffer your selves to be lead and governed by this voice or this blessed spirit in all you must improve his assistance wait for his approaches obey his sanctifying motions direct all the actions of your lives according to his guidance and counsel that is your evidence 1. I shall urge it in conformity to Christ. There is a perfect likeness between Christians and Christ all the Priviledges which Christ had are conveyed to us by the spirit If Jesus be the natural Son of the Father the Christian is his Adopted Son Joh. 20.17 If Jesus be the heir of all things a Christian is a co-heir with Christ Rom. 8.17 If Jesus be innocent the Christian is justified if Jesus be born of the spirit or framed by the Holy Ghost the Christian is regenerated born also of Water and the Holy Ghost John 3.5 If Jesus be evidenced to be the Son of God by the coming down of the Holy Ghost upon him the spirit beareth witness with our spirits that we are the Sons of God Jesus was led by the spirit continually so we if he retire into the desart if he come back again into Galilee he is still led by the spirit Matth. 4. Jesus was led up of the spirit into the wilderness the Holy Ghost aiding him in that conflict when 't was ended Luke 4.14 Jesus returned in the power of the spirit into Galilee that is to preach or to execute his Prophetical Office if he cast out Devils Matth. 12.14 I cast out devils by the spirit of God Thus 't was with Christ certainly therefore whatever design we conceive whatever resolution we take whatever enterprize we would bring to pass we are always bound to depend upon the Holy Ghost the spirit must still lead us and move us in all our operations 2. The great mischief which will ensue if we obey not his sanctifying motions and inspirations you will resist the spirit and vex him Isa. 63.10 They rebelled and vexed his holy spirit And therefore he turned to be their enemy The other expression Eph. 4.30 Grieve not the holy spirit He is grieved when the flesh is obeyed before him the spirit sustaineth a double relation our Sanctifier and our Comforter let us not resist our sanctifier nor grieve our comforter surely we should not be ungrateful to this Holy Spirit if we be Holy he Sanctifieth us if free 't is he sets us at liberty if wise he inlightneth us if gatitude cannot prevail yet our interest should He is our Comforter and we blot our evidence darken his seal and so deprive our selves of that joy and peace which we might have in our souls if he were obeyed there is one great mischief above this which God sets up as a dreadful warning for our caution despighting the spirit of grace Heb. 10.29 To resist the spirit is dangerous To resist the
a lawful and necessary Fear which doth quicken us to our Duty Phil. 2.12 Work out your salvation with fear and trembling and is either the fear of Reverence or the fear of Caution The fear of Reverence is nothing but that awe which we as Creatures are to have of the Divine Majesty or an humble sense of the condition place and duty of a Creature towards its Creator The fear of Caution is a due sense of the importance and weight of the business we are ingaged in in order to our salvation Certainly none can consider the danger we are to escape and the blessedness we aim at but will see a need to be serious and therefore this fear is good and holy Secondly There is besides this a slavish fear which doth not further but extreamly hinder our Work For tho we are to fear God yet we are not to be afraid of God This servile fear may be interpreted either with respect to the Precept or the Sanction of the Law First with respect to the Precept and so it sheweth us how men stand naturally affected to the duty of the Law Whatever they do is meerly for fear of being punished Secondly to the Sanction Penalty and Curse The fear of evil is more powerful upon us than the hope of good The greater the evil the greater the fear and the more tormenting Doct. That men under the Law-Covenant are under a Spirit of Bondage Here I shall enquire 1. What is the Spirit of Bondage 2. How is it the fruit of the Law-Covenant 3. Whether it is good or bad 1. What is the Spirit of Bondage To open it we must explain Three Things The Nature of the Object 2. The Work of the Spirit 3. The Disposition of man 1. The Nature of the Object The Law requiring Duty of the fal'n creature and threatning punishment in case of disobedience For the Law hath a Twofold Office to convince of sin Rom. 3.20 Now by the Law only cometh the knowledg of sin and to bind over to punishment Therefore 't is said The law worketh wrath Rom. 4.15 In both respects the Old Covenant is called the Law of sin and death Rom. 8.2 The Law as a covenant of Works is called a Law of sin because it only sheweth our sin and a Law of death because it bindeth us over to death 2. The Work of the Spirit Every Truth is quickned by the Spirit and made more powerful upon our hearts The comfort which we have from the Truth of the Gospel is by the Spirit and therefore 't is called Joy in the Holy Ghost So Law-Truths are applied to the conscience by the Spirit Jer. 31.19 After I was instructed I smote upon the thigh and when the commandment came that is in the light and power of the Spirit sin revived and I died Rom. 7.9 That is was made sensible of his sinful and lost condition And indeed the usual Work wherewith the Spirit beginneth with men is to shew them their sin and misery their alienation from God and enmity to him and insufficiency to help themselves 3. The disposition of man which is corrupted under the workings of the Spirit of Bondage And so this Spirit of Bondage or servile Fear worketh several ways according to the Temper of men First in the prophane it giveth occasion of further sinning as conscience being awakened by the Spirit urgeth either the Precept or the Curse the Precept as a Bullock at first yoking groweth more unruly or a River swelleth when it meeteth with a dam and restraint Rom. 7.5 For when we were in the flesh the motions of sin which were by the law did work in our members to bring forth fruit unto death Sinful practices were more irritated by the prohibition and so our obligation to death increased or else by urging the Curse which produceth the sottish despair Jer. 18.12 And they said there is no hope we will walk after our devices There is a double despair of pleasing or being accepted There is a lazy sottish despair as well as raging and tormenting despair by which men cast off all care of the Souls welfare There is no hope Secondly in a middle sort of men that have a legal conscience it puts them upon some duty and course of service to God But 't is not done comfortably nor upon any noble motives That which is defective in it is this First 't is constrained service This Bondage which is a fruit of the Law doth force and compel men to some unpleasing Task A Christian serveth God out of love but one under the Spirit of Bondage serveth God out of fear A love to God and true holiness prevaileth with the one more than the fear of wrath and punishment for the Spirit of Adoption disposeth and inclineth him to God as a Father but one under the Spirit of Bondage is forced to submit to some kind of religiousness for fear of being damned Indeed both are constrained the one by love the other by fear 2 Cor. 5.14 only the constraint of love is durable and kindly and sweet the other his Task is grievous and wearisome Mal. 1.11 and holdeth most in a fit when danger is nigh they are frighted into some devotion Psal. 78. from 34 to 38. Secondly That service which they are forced and compelled to yield to God is outward service and obedience Isa. 58.7 hanging the head for a day like a Bulrush and as they do Micah 6.7 offer Thousands of Rams and Ten Thousands of Rivers of Oyl or the first born of their body for the sin of their souls 'T is a Sin-Offering rather than a Thank-Offering more to appease conscience than to please God consists in Rituals rather than Substantials and those invented by men rather than commanded by God Whereas the true Christian is otherwise described Phil. 3.3 For we are the circumcision which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the fiesh But the false Christian is one Matth. 15.8 that draweth nigh to God with the mouth but their heart is far from him their heart is averse from God tho they must have an outward Religion to rest in and so they serve God not as children do a father but as slaves serve an hard and cruel master Thirdly In some the Lord may make use of it to bring on conversion for according to our sense of sin and misery so is a Saviour and Redeemer welcome to us and prized by us There must be a sensible awakening knowledg of our great necessity before we will make use of Christ for our Cure and Remedy None but the sick will care for the Physitian Matth. 9.12 the burdened for ease Matth. 11.28 29. the pursued for a Sanctuary and Refuge Heb. 6.18 None but the condemned to be justified and acquitted Rom. 8.33 34. the lost and miserable to be saved Luke 19.10 2. How is it the fruit of the law covenant The law covenant is double either the
things as many that do well here in the world fare ill in the world to come but now 't is otherwise with the godly John 16. 20. Your sorrow shall be turned into joy Our last and final portion is most to be ragarded the Christian by temporal trouble goeth to eternal joy the worldling by temporal glory to eternal shame a Christians end is better than his beginning he is best at last a man would not have evil after experience of good 4. The comparison tho it be rightly stated and weighed by us it will have no efficacy unless we have faith or a deep sense of the world to come For unless we believe these things they seem too uncertain and too far off to work upon us 'T is easie to reason down our bodily and worldly choice and to shew how much eternal things exceed temporal but this taketh no hold of the heart till there be a firm belief of the glry oreserved for Gods People Heb. 11.1 Faith is the substance of things hoped for and the evidence of things not seen and 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off To draw us from things that we see and feel we need a clear light about things we see not Men are sharp sighted enough in things that concern the present world but beyond it we can see nothing but by the perspective of faith and therefore reason as long as we will yet the consideration of the other world doth nothing prevail with us without a lively faith 5. This faith must be often exercised by serious meditations or deep and ponderous thoughts For the greatest truths work not if we do not think of them Faith sheweth us a truth but consideration is the means to improve it that we may make a good choice and our hearts may be fortified against all temptations we must often sit down and count the charges with our selves what it will cost us what we shall lose and what we shall get Luke 14.28 29 30. The Spirit of God will not help us without our thoughts for he dealeth not with us as birds do in feeding their young bringing meat to them and putting it into their mouths while they lie still in the nest and only gape to receive it but as God giveth Corn while we plow sow weed dress and with patience expect his blessing No here the Apostle was reasoning and weighing the case within himself 6. There is besides sound belief and serious consideration need of the influence and assistance of the holy spirit For besides his giving faith and exciting and blessing meditation to dispose and frame our hearts to bide by this conclusion the influence of the Holy Ghost is necessary for God is the chief disposer of hearts 't is not enough notionally to know this but we must be practically resolved and the heart inclined 't is a new inlightned mind and a renewed heart that is only capable of determining thus that we may live by it and that is by another spirit than the spirit of the world which naturally possesseth us even the spirit of God 1 Cor. 2.12 Which is promised to his children and inclineth us to place our happiness not in worldly things but in Christ and his benefits in short sense is too strong for reason without faith and faith cannot do its office without the spirit the flesh seeketh not reason but ease unless the heart be changed and otherwise biassed and bent all is lost USE Now I must shew you the use of this Doctrine 1. Certainly 't is useful for the afflicted in any sort whatever their troubles and afflictions be First for common evils 1. Are you pained with sickness a role to and fro in your bed like a door on the hinges for the weariness of your flesh in Heaven you shall have everlasting ease for that is a state of rest Heb 4.9 We are apprehensive of present pain but not of the greatness of the ease peace and glory that shall succeed tho the pains be acute the sickness lingring and hangeth long upon you yet present time is quickly past but eternity shall have no end 2. Must you dye and the guest be turned out of the old house You have a building with God eternal in the Heavens 2 Cor. 5.1 You do but leave a shed to live in a Palace and forsake an unquiet world for a place of everlasting repose 2. 'T is especially to be applied te those that suffer for righteousness sake Shall we shrink at sufferings for Christ when we shall be in glory with him for evermore How short is the suffering How long the reward For a greater good we should endure a lesser evil A Traveller endureth all the difficulties of the way for the sake of the place where he is going unto so should we What is the evil threatned Are you cast out by man as unworthy to live in any civil society You shall be received by the Lord into an everlasting abode with him 1 Thes. 5.17 And so shall we be ever with the Lord. Have you lost the love of all men for your sincerity and faithfulness You shall everlastingly enjoy the love of God Rom. 8.39 Are you reproached calumniated in the world Then you shall be justified by Christ and your faith found to honour praise and glory 2 Pet. 1.7 Are you cast into Prison you shall shortly be in your Fathers House where there are many mansions John 14.2 Are you reduced to forbid poverty You may read in the Scripture of the riches of the glory of the inheritance of the saints Eph. 1.18 In short are you tempted opposed persecuted consider much of your journey is past away you are nearer eternity than you were when you first believed Rom. 13. 11. They that both tempt and persecute cannot give so much to you or take so much from you as is worthy to be compared with your great hopes Immortal happiness is most desirable and endless misery most terrible therefore be you faithful to the death and you shall have the Crown of Life Rev. 2.10 Is life its self likely to be forced out by the violence of man the sword is but the key to open Heaven Door for you surely this hope will make the greatest sufferings to become light turn pain into pleasure yea and death its self into life 2. 'T is useful for all if only for the afflicted None is exempted and you must hear for the time to come but every good Christian should be of this temper and spirit and wholly fetch his solaces from the world to come else he is not possessed with a true spirit of Christianity which warneth us all to prepare for sufferings and calleth for self-denyal besides this is a great means to mortifie worldly affections which are the great impediment of the heavenly life when we once learn to despise the afflictions of the world our affections to the delights thereof die by consent both are
from him But when God is willing to come among us and take our Nature and die for a sinful world there is a foundation laid for his being with us to help us and bless us upon all occasions The wonderful Marriage which the Divine Nature hath made with the Humane doth help us against the thoughts of distance but his Death and Sufferings as the price of our Atonement doth make up the quarrel and breach between us and God In his person God manifested in our flesh way is made for access For in Christ God doth condescend to man and man is encouraged to ascend to God But in his Sufferings the distance is taken away and the guilty fears appeased which most do alienate us from God God hath set him forth to be a propitiation through faith in his blood Rom. 3.25 Now after such a foundation laid will the Lord be strange to his people as if the breach still continued It cannot be Thirdly God in our Nature hath taken upon him an Office to defend and help his people which he manageth both in Heaven and in Earth In Heaven by his constant intercession Heb. 8.1.2 We have such an High Priest who is sate on the right hand of the throne of the Majesty in the heavens a minister of the sanctuary and of the true tabernacle which the Lord hath pitched and not man And Heb. 9.24 For Christ is not enâ—red into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us We have a friend in Court Jesus the true and great High Priest who hath the Names of his People graven upon his breast and shoulder to shew how much they are in his heart and to represent them and their necessities to God On Earth 1. Externally by his powerful Providence for all Judgment is put into his hands John 5.22 that he may defend his Church and People 2. Internally by his Spirit Matth. 20.20 Lo I am with you always unto the end of the world Into what part or Age of the World our Loâ— falleth Christ is ready with his protection and blessing Now would Christ take such an Office to be Head over all things to the Church and neglect the duty of it No the Head of the Church is also the saviour of the body Ephes. 5.11 The whole body and every member of it is dear to him as united to him in the sacred mystical body and he will take care of them And upon these accounts we may pray for and expect grace to help in a time of need Heb. 4.16 Let us come with boldness to the throne of grace that we may obtain mercy and find grace to help in a time of need Obj. But you will say If there be such a Power and Goodness in God and thus secured by the mediation of Christ and his blessed Covenant how cometh it that they are reduced to such great exigencies Judges 6.13 If the Lord be with us why then is all this befallen us Ans. 1. 'T is supposed you are Christians and have not the spirit of a worldling that liveth upon and seeketh his main happiness in the creatures apart from God a true Christian is one that is dead to the world but alive to God one that hath laid up his treasure above the reach of all enemies Matth. 6.19 20 21. Lay not up treasure for your selves upon earth where moth and rust doth corrupt and where thieves break through and steal but lay up for your selves treasures in heaven where neither moth and rust doth corrupt and where thieves do not break through nor steal for where your treasure is there will your heart be also Otherwise we cannot deal with you for 't is a vain attempt to hope to reconcile Christianity with your carnal affections but if you be such tho the feelings of nature be not altogether quenched in you you will not be greatly moved as long as your main happiness is safe that is while Gods love to you is not lessened while your communion with him is as free as it was before while you lose no degree of grace and your hopes of glory suffer not any Eclipse for your solid happiness lieth in these things other things are but appendages to sweeten our Pilgrimage and tho a Christian hath a value for his natural comforts yet 't is a value and an esteem that is subordinated to higher enjoyments that he hath something of value to esteem as nothing for Christ. 2. Temporal protection and prosperity is not excluded from the compass and latitude of this priviledg but included so far as God seeth fit So far as it is good to have peace and liberty heretofore the blessings of Gods presence was visible and sensible as they observed of Abraham Gen. 21.22 God is with thee in all that thou dost So 't is promised to Isaac Gen. 26.3 I will be with thee and bless thee To Jacob Gen. 35.3 God was with me in the way that I went To Moses Exod. 3.17 I will be with thee To Israel Deut. 2.7 The Lord thy God hath been with thee Josh 1.5 I was with Moses and I will be with thee To David 2 Sam. 6.18 So that we cannot say that he will not own and bless us in the course of his Providence but communion with him and the enjoyment of his gracious presence is that which the godly desire most Exod. 33.5 If thy presence go not along with us carry us not up hence 3. Though temporal happiness be not altogether excluded there must be tryal For there is no crowning without striving nor can a reward be expected for sitting still 2 Tim. 2.5 He must strive According to the laws of the exercise to put in for the prize in the Olympick Games and to refuse to run or wrestle was ridiculous so 't is to think of Heaven and do nothing for it or run no hazzard for it partly because we need afflictions that the inner man may be renewed and we be more prepared dispositively fitted for glory being weaned from the world and mortifying the flesh 2 Cor. 4.16 For which cause we faint not but though our outward man perish yet the inward man is renewed day by day 1 Pet. 1.6 Wherein ye greatly rejoice tho now for a season if need be ye are in heaviness through manifold temptations We suffer to quicken us in our drouziness and refine us from our dross partly to conform us to Christ that we may overcome the world he overcame it by suffering to shew us that by suffering we shall overcome it which is a nobler victory than if we had overcome it by the sword Rom. 8.37 Nay in these things we are more than conquerors 'T is â—or the honour of God that it should be known that God hath a people that love him and are dearly beloved by him 4. In these tryals God is with us and so if he
in his conversation 2 Cor. 6.4 5 6. But in all things approving our selves as ministers of God in much patience in afflictions in necessities in distresses in stripes in Imprisonments in tumults in labours in Watchings in fastings By pureness by knowledge by long-sufferings by kindness by the Holy Ghost by love unfeigned by the word of truth by the power of God by the armour of righteousness on the right hand and on the left c. These were the evidences which he had in their consciences The faithful discharge of his Office in all sorts of pressures wants and exigencies as also by the constant study of the mind of God and purity of life and abundance of Spirit and sincere charity and love to Souls by these things should a People Choose a Minister and by these things did Paul approve himself to their consciences 2. All these may others have hating for the publickness of his Office and the extraordinary assistance of the Holy Ghost all Ministers and all Christians may have an approbation of God and the testimony of their own consciences and a witness in the consciences of others 1. They may have the approbation of God who certainly will not be wanting to the comfort of his faithful Servants Partly Because he hath promised not only to reward their sincerity at last but to give them the comfort of it for the present John 4.21 He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father And I will love him and will manifest my self to him Let a man but love Christ and be â—aithful to him and he is capable of this promise God will love him and Christ will love him and in Testimony thereof he will manifest himself to him Christ knoweth the burden of believers and what it costs them in the World to be faithful to him and what sad hours many times they have who make Conscience of obedience Now to incourage them the more seriously they ingage in it the more evidences and confirmations they shall have of his love to them yea sensible manifestations and comfortable proofs thereof shall still be given out to them in their course of a constant uniform diligent and self-denying obedience Hidden love is as no love Pro. 27.5 Open rebuke is better than secret love As in our Love to God if it be not manifested 't is but a compliment and vain pretence so in Gods Love to us though he hath not absolutely ingaged for our comfort yet he hath his times of allowing special manifestations of himself to his people and lifting up the light of his Countenance upon them Surely God will not be altogether strange reserved and hidden to a loving faithful and obedient Soul They need more Testimonies of his favour than others do and they shall not be without them Partly Because the Spirit of God is given us for this end not only as a Spirit of Sanctification but of Revelation to witness Gods acceptance of our persons and services and the great things which he hath promised for us 1 Cor. 2 11 12. What man knoweth the things of a man save the Spirit of man which is in him Even so the things of God knoweth no man but the Spirit of God Now we have received not the Spirit of the World but the Spirit which is of God That we might know the things that are freely given us of God None but the Holy-Ghost can know Gods secrets and revealeth thereof to believers as much as is needful for their Salvation For as mans own understanding can only know mans secrets so none can know Gods secret thoughts but Gods own Spirit Now we have received not the Spirit of the World which only carryeth a proportion with Worldly things but the Spirit of God which is given us to know the mind of God concerning us in Christ He doth not only reveal the mysteries of Salvation in general but our own Interest therein Rom. 8.16 The Spirit its self bearing witness with our Spirit that we are the Children of God The infinite mercies of God being bestowed on us God would not have them concealed from us thus we may have the approbation of God 2. We may have the Testimony of conscience concerning our sincerity For conscience is that secret spy which is privy to all our designs and actions and taketh notice of all that we are and do therefore a man should or may know the acts of grace which he puts forth 'T is hard to think that the Soul should be a stranger to its own operations the Spirit in man knoweth the things of a man much more acts of grace Partly Because they are the most serious and Important actions of our lives many acts may escape us for want of advertency they not being of such moment but things that concern our eternal Interests and done with the most advisedness and seriousness surely the man that is thus conversant about them he will mind what he doth and how he doth it 1 John 2.3 Hereby we know that we know him if we keep his commandments 1 Cor. 9.26 I therefore so run not as uncertainly And partly Because acts of grace are put forth with difficulty and with some strife and wrestling a man cannot believe but he feeleth oppositions of unbelief Mark 9.24 Lord I believe help my unbelief A man cannot love God and attend upon holy things but he feeleth drowsiness and deadness in his heart which must be overcome though with difficulty Cant. 5.2 I sleep but my heart waketh A man cannot obey God or do any serious good action but the flesh will be opposing Gal. 5.17 For the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other And Rom. 7.21 I find then a Law that when I would do good evil is present with me Now things difficult and carryed on with opposition must needs leave a notice and Impression of themselves upon the conscience And partly Because there is a special delight which accompanyeth acts of grace by reason of the excellency of the object they are conversant about and by reason of the greatness and excellency of the power they are assisted withal and the excellency and nobleness of the faculties they are acted by Faith can hardly be exercised about the pardon of sin or the hopes of Glory but a man findeth some peace and joy in believing Rom. 15.13 Acts of love and hope are pleasant a prospect of eternity is delightful now any notable pleasure and delight of mind notifieth its self to the Soul and therefore upon the whole we may have glorying if we love and fear God and hope for eternal life from him and thereupon study to approve our selves to him conscience which is privy to these things will witness them to us 3. We may leave a Testimony in the consciences of others If we keep up the majesty
these do not consider the strictness of the Law Covenant nor the purity of God nor themselves or their own defects A Broken hearted sense of sin would make us prize Christ 1 Cor. 4.4 I know nothing by my self yet am I not thereby justified but he that judgeth me is the Lord. FINIS ERRATA Page 3. line 8. read shed p. 7. l. 2. r. speaketh of it as already past p. 15. l. 14. r. He hath p. 16. l. 53 54. r. Is it not strange Things that are afar off and about which they have no present exercise They strongly believe p. 18. l. 2. r. Surety p. 19. dele 1. p. 23. l. 23. after long r. In the Lord's Supper we have a foretast of that New Wint that is in our Fathers Kingdom p. 26. l. ult p. 27. l. 1. r. T is our Ornament a beautiful Vesture to the Soul p. 43. l. 14. after comfort add is p. 47. l. 24. r. Therefore p. 53. l. 1. r. go p. 58. l. 41. r. Here is neither all evil p. 59. l. 39. r. worketh upon p. 60. l. 26 27. r. and be like him p. 61. l. 38. r. on our part l. 44. for of our way r. of Faith p. 62. l. 16. after self-denying r. r. or having and p. 65. l. 14. dele and report dele This p. 67. l. 7. r. when the body is weakest p. 73. l. 27 28. r. The being reconciled to him is his great care the pleasing of him his most industrious Imployment His life is nothing else c. p. 74. l. 215. a Carnalist p. 76. l. 39. dele is p. 107. l. 1. dele cheap p. 118. l. ult r. hating p. 121. l. 18. r. the difficulties of Obedience p. 151. l. 40. dele our p. 154. l. 43. r. intensivè l. 44. r. appretiativè l. 54. for secure r. severe p. 156. l. 25. for air r. awe l. 30. for alter r. of p. 159. l. 51. r. degree p. 163. l. 27. r. partialities p. 175. l. 9. r. increase of grace p. 177. l. 29. after nakedly add sin p. 181. l. 12. r. for sincers p. 187. l. 32. r. But according p. 188. l. 54. for men r. way for seek r. check l. 55. for his r. our for he r. we p. 203. l. 3. r. his Soul p. 207.l 40. for neither r. will then p. 211. l. 16. r. unregenerate p. 223. l. 57. for profess r. propose p. 232. l. 12. after with add God by p. 241. l. 20. for Abner r. Hanan A TABLE OF THE Principal Matters contained in the SERMONS On 2 CORINTH 5. A. ABsent how ae Believer is absent from the Lord in this World Page 54 Acceptation with God must be our great scope Page 72 And our great work Page 74 It will be our advantage and comfort Page 72 73 To be laboured after not only when we die but in this life Page 75 Why we should labour after it Page 76 v. Pleasing of God Afflictions why a burden Page 32 Approbation of God how Believers come to have it and why Page 119 Why it should be lookt after Page 120 Approbation of God to be lookt after before the Approbation of Conscience and the Approbation of Conscience before the Approbation of Men. Page 122 Assurance may be had Page 6 Why we should look after it Page 12 How it is wrought Page 7 v. Confidence Certainty Authority of Christ. Page 85 B. BOasting what the false Apostles boasted in Page 116 Body of Man compared to a House Page 2 Why called an Earthly House Page 3 Boldness holy wherein it appears Page 46 Boldness in Expectation of Heaven the grounds of it Page 29 Burden of Believers in this World for Sin and Misery v. Affliction and Sin Page 21 32 Burden of Sin felt by a tender and by a wounded Conscience Page 233 v. Sin C. CErtainty of Heaven the grounds of it Page 17 25 The degrees of it Page 11 How it is confirmed to us Page 37 Change there is a great Change wrought at Conversion Page 201 The Change that Grace makes in a Man Page 130 Moral Change what it is Page 201 This doth not amount to the New Creature Page ib. Sudden Changes may be soon worn off Page ib. Outward Change may be without change of heart Page 202 Partial Change not sufficient to denominate the New Creature Page ib. Christ delights to be with Men. Page 54 Christ Spirit Ministry must not be separated Page 239 Christ was made Sin and a Curse for us Page 171 Though he was made Sin yet not a Sinner Page 252 What in the punishment due to Sin Christ was freed from Page 172 Commendation how Paul commends himself to the Corinthians Page 118 Communion with Christ difference between it here and in Heaven Page 54 64 Confession of Sin hath a promise of pardon Page 96 Confidence of Heaven both of the Thing and of the Person Page 8 44 Of Faith and of Assurance Page 63 The Nature of it Page 45 The Kinds of it Page ib. The Opposites of it Page 46 The Properties of it Page 47 The Effects of it Page 46 The Force and Vertue of it Page 12 How it ariseth from the Earnest of the Spirit in our hearts Page 48 Conscience its Work and Office with respect to Sin Page 231 Checks of Conscience to be regarded and why Page 232 Believers have a Testimony in their own Consciences of their Sincerity Page 119 This must be regarded and why Page 121 They have a Testimony in the Consciences of others Page 120 This is to be regarded and how far Page 121 Consideration sets home Spiritual Truths on the Soul Page 175 Conversion Power of Man to convert himself the Absurdities that follow it Page 210 God's working all in Conversion is no ground for looseness or laziness to the Regenerate or to the Vnregenerate Page 211 212 Yet Exhortations to press us to become New Creatures are not in vain Page 212 The true Vse of this Doctrine of Man's Insufficiency to convert himself Page ib. Why the actings of Love are more vigorous at our first Conversion Page 157 Conviction How a good Life convinceth wicked men Page 120 How the Creature shall be convinced at the day of Iudgment Page 99 Covenant why we should often renew Covenant with God Page 250 Curse Christ was made a Curse for us Page 171 Objections answered Page 171 What there was in the Curse or Punishment due to Sin that Christ was freed from Page 172 D. DEath no Extinction Page 36 Desire of Death v. Desire Death of Christ. Christ died as a common Head or publick Person Page 179 Christ died as a Surety Page ib. Christ died not only for our good but in our stead Page 170 How the Love of Christ appeared in his dying for us Page 173 The End of Christ's Death Page 174 The Consequent Benefits of it Page 148 Death of Christ discovers the heinousness of Sin Page 174 181 What use the Death of Christ hath to make us die to
at his will But the old Inmate is cast out and now we are guided and influenced by another Lord. Thirdly He comforts us with the sense of Gods fatherly love and our eternal inheritance Rom. 8.16 The spirit it self beareth witness with our spirit that we are the children of God 2 Cor. 2.22 Who hath also sealed us and given us the earnest of the spirit into our hearts By both he leaveth upon the soul a sweet taste and rellish of spiritual and heavenly things 2. Why this inhabitation is the ground of a blessed resurrection 1. To preserve the order of the personal operations To make this evident consider 1. That rising from the dead is a work of divine power for to him it belongeth to restore life who gave life at first 2 Cor. 1.10 Who hath delivered us from so great a death c. and is verified in plain experience 2. That this divine power belongeth in common to Father Son and Holy Ghost who being one and the same God concurred in the same work and whatever is done by the Father or Son is done by the Spirit also and whatever is done by the Spirit is done by the Father and Son also As for instance apply it to the resurrection of Christ or our resurrection To the resurrection of Christ 't is ascribed to the Father and God the Father who raised him from the dead To God the Son in other places Christ is said to rise again by his own virtue and power Rom. 4.25 He dyed for our offences and rose again for our justification not raised only but rose again So the Spirit is said to raise Christ Rom. 1.4 And declared to be the Son of God with power according to the spirit of holiness by the resurrection from the dead So 1 Pet. 3.18 crucified in the flesh and quickned in the spirit So our resurrection we are raised by the Father for in the Text 't is said we are raised by the spirit of him that raised Jesus from the dead We are raised by Christ John 5.21 For as the Father raiseth up the dead and quickneth them even so the son quickneth whom he will So by the Spirit we are raised as in the Text He shall quicken your mortal bodies by his spirit that dwelleth in you 3. They all concur in a way proper to them In all their personal operations 't is ascribed to the Father as the first fountain of working and spring and well-head of all grace who doth all things from himself and by the Son and Holy Ghost as it refers to Christs resurrection and ours also so Christs resurrection 't is ascribed to God and Father who in the mystery of Redemption hath the relation of Supreme Judg Acts 2.32 This Jesus hath God raised up and Acts 10.40 Him hath God raised up the third day And there is a special reason why it should be ascribed to God as the Apostles when they stood upon their priviledg let them come and fetch us out Acts 12.39 so the God of peace that brought again from the dead the great shepherd c. as referring it to his judicial power Heb. 13.26 Tho Christ had power to rise yet no authority our Surety was fetched out of prison by the Judg. And then 't is ascribed to Christ himself Joh. 2.19 Destroy this temple and in three days I will raise it up which he spake of the temple of his body To prove the Divinity of his Person it was necessary that he should thus speak or to prove himself to be God John 10.18 I have power to lay down my life and to take it up again He could put a period to his sufferings when he pleased So for the Holy Ghost he raised Christ because the Spirit sanctified his humanity and by him the humane nature of Christ was made partaker of created holiness and so qualified to rise again when he had done his work all the created gifts came from the spirit and therefore they are called the anointing of the Holy Ghost with which he was anointed So to our resurrection God raiseth the dead as 't is usually said in Scripture and Christ raiseth the dead Every one that believeth on the son hath everlasting life and I will raise him up at the last day John 6.40 The spirit raiseth and still in a way proper to each person to understand which we must observe that there are three ways of subsistence in the Divine Nature which carry a great correspondence with the prime Attributes in God which are Power Wisdom and Goodness Power we conceive eminently in God the Father it being the most obvious by which the Godhead is apprehended and so proper to him who is the beginning of being and working Rom. 1.20 His eternal power and Godhead are seen by the things which are made Wisdom is appropriated to Christ who is often represented in Scripture as the Wisdom of the Father especially Prov. 8. And goodness to the Spirit therefore often called the good Spirit Neh. 9.20 and Psal. 143.10 Not but that all these agree to each person for the Father is powerful wise and good so the Son and so the Holy Ghost and love is sometimes appropriated to the Father namely the Fountain and original Love But the Evangelical operative and communicative love of God is more distinctly ascribed to the Spirit because all benefits come to the Creature this way we have our natural being from him Job 33.4 The Spirit of God hath made me and the breath of the Almighty hath given me life The first clause relateth to the body the Spirit of the Lord hath made me that is framed the body the second to the soul that Spirit of Life that God breathed into man when his body was framed and organized to receive it the Spirit created and formed in man the reasonable soul so the new being which is communicated to us by the Redeemer through the covenant of Grace Tit. 3.5 6. Our glorious being which is considered either as to soul or body as to soul the spirit is life because of righteousness as to body the words of the Text. Well then the Holy Ghost is the operative love of God working from the Power of the Father and Grace of the Son and whatever the Father or Son doth you must still suppose it to be communicated to us by the Spirit 2. Because the Holy ghost is vinculum unionis the bond of union between us and Christ. We are united to him because we have the same Spirit which Christ had there is the same Spirit in Head and Members and therefore he will work like effects in you and him if the Head rise the Members will follow after for this Mystical Body was appointed to be conformed to their Head as in obedience and suffering so in happiness and Glory Rom. 8.29 Predestinated to be conformed to the image of his Son Christ was raised therefore they shall be raised Christ was raised by the Spirit of Holiness