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
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
out and when the Act is over our Thoughts and Discourse and Actions should still savour of the Solemnity Certainly it is an Argument of much weakness to be all for Flashes and sudden Starts If we would refresh our selves with Change it should be with change of Exercise and not of Affection If it seem irksome consider it is more easy to persevere in an Heavenly Frame than to begin again and when the Heart is warm we should take heed we don't lose the present Advantage A Bell is kept up with less difficulty than raised and when an Horse is warm in his Geers he continues his Journey with more ease than if he should stand still a while and grow stiff If we yield to weariness how shall we hope to raise the Heart again and to get it to this Advantage Corruption doth but cheat thee if thou thinkest to get a fresh start by intermission As I said before there is refreshment in Change of Exercise and when one Teat is drawn dry we may as the Lamb suck another that will yield new supply and sweetness And lift up his Eyes to Heaven The Scripture taketh notice of the Gesture Christ's Gestures are notable because real significations of the Motions of his Heart In the Garden when he began his Passion he fell on his Face and prayed Mat. 26.39 but here he lifted up his Eyes When he travelled under the greatness of our Sins his posture is humble but now when he is treating with God for our Mercies he useth a Gesture that implieth a more elevated and generous Confidence Gestures being Actions suited to the Affections are significant and imply the Dispositions of the Heart Let us see what may be collected out of this Gesture lifting the Eyes to Heaven 1. The raising of the Heart to God in Prayer Prayer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ascension or Elevation of the Heart to God the Motion of the Body suiting with that of the Soul so David expresseth it Psal. 25.1 I lift my Heart to thee When you pray know what is your Work If you would converse with God you need not change Place but raise the Affection God boweth the Heavens and you lift up the Heart it is not the lifting up the Voice but of the Spirit the lifting up of the Voice or of the Eye are good as outward significations but the chief Work is to lift up the Heart the Understanding in raised Thoughts of God the Affections by strong Operations of Desire and Love Usually our Hearts are heavy and sink as Lead within us it is a Work of Difficulty to raise them We must pull up the Weights 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continuing in Prayer Acts 1.14 As Moses his Hands easily fell and sunk so do our Hearts Exod. 17. There are Plummets and Weights of Sin hang upon us which must be cut off if we intend to get up the Heart in Prayer 2. Spiritual Reverence of God The Heavens are his Throne and Dwelling-place Psal. 103.19 There his Majesty and Power shineth forth there we behold his Majesty in that sublime and stately Fabrick Earthly Kings that their Majesty may appear the greater to their Subjects have their Thrones exalted and made of precious Matter with cunning and curious Artifice But what are these to that sublime and admirable Fabrick of the Heavens The very sight of the Heavens shew how excellent God is So that looking up to Heaven noteth the raising the Heart in the reverent consideration of God's Majesty and Excellency We may come with Hope we speak to our Father but we must speak with Reverence we speak to our Father in Heaven When we lift up our Eyes and look upon that stately Fabrick the Awe of God should fall upon us We are poor Worms crawling at God's Foot-stool by looking up to Heaven we do most seriously set God before us So when Solomon speaketh against the slightness of our Addresses to God he propoundeth this Remedy Eccles. 5.2 Be not rash with thy Mouth and let not thine Heart be hasty to utter any thing before God for God is in Heaven and thou upon Earth There is a distance there God appeareth in his Royalty We tremble to come before the Thrones of Earthly Princes they are but thy Fellow Clay How far do the Stars of Heaven excel their richest Jewels What is all their State to the pure Matter of the Heavens to that blaze of Light wherewith he is cloathed Psal. 104.2 Who coverest thy self with Light as with a Garment who stretchest out the Heavens like a Curtain What are the Coaches of Princes to the Chariots of the Clouds and Wings of the Wind and that Majesty and State that God keepeth in the Heavens 3. It noteth Confidence in God or a disclaiming of all sublunary Confidence The Godly in all their Prayers and Cries look up unto the Heavens to note their Confidence in God and not in fleshly Aids as Psal. 127.1 I will lift up mine Eyes unto the Hills from whence cometh my Help meaning his Relief and Deliverance should come from God alone A Christian looketh round about him and seeth no ground of help but in the tops of the Hills So Psal. 123.1 Vnto thee I lift up mine Eyes O thou that dwellest in the Heavens The Thrones of Princes are Places slippery and unsafe but our Supports are out of Gun-shot Lam. 3.41 Let us lift up our Heart with our Hands unto God in the Heavens We must not rest upon any thing in the World He that made the Heavens can accomplish our Desires The constant Course of the Heavens noteth God's Faithfulness A Man may foresee some natural Events some hundred Years before The glorious Fabrick of the Heavens is a Monument of his Power 4. To shew that their Hearts are taken off from the World and from Carnal Desires Christ's Eyes were to Heaven there his Father was and Christians lift up their Eyes to Heaven because they mainly seek those things that are Above where God's Throne is and where Christ is now sitting at his right Hand Col. 3.1 It is for Beasts to grovel and look downward Our Home is Above in those upper Regions there is our Christ our pure and sweet Companions Their Heart cannot be severed from their Head When we expect one we turn our Eyes that way as the Wife looks towards the Seas when she expects her Husband's return It doth them good to look towards these visible Heavens remembring that one day they shall have a Place of Rest there God hath fixed his Throne and Christ hath removed his Body out of the World that we may look upward These things from the Gesture And said The word noteth a vocal expression of the Prayer Moses cried Exod. 14.15 which noteth an inward fervency There are no words mentioned but Christ said that is with an audible Voice I shall from this word inquire First Why he prayed Secondly Why he pronounced his Prayers in the hearing of the Apostles
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
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
The word is either causal or conditional and signifieth either for so much or if so be our Translation preferreth the latter rendring and the sence is if it were not so I would not judg you to belong to Christ. As to the latter observe two Things 1. To be in the spirit or to have the spirit dwelling in us is the same for the inhabitation is mutual we are in the spirit and the spirit in us 2. That the Spirit of God and of Christ are all one witness the proof here subjoined for he that hath not the spirit of Christ is none of his Doct. That they in whom the Spirit of God dwelleth tho they live in the flesh they do not live after the flesh 1. The Terms must be explained 2. The Connection proved 1. The Terms must be explained two Terms there are 1. What is the indwelling of the Spirit 2. What it is to live in the flesh 1. What the spirits dwelling in us meaneth Three Things are implied Intimacy Constancy Soveraingty Intimacy with us Constancy of Operation in us and Soveraingty over us 1. Intimacy or familiar presence as the Inhabitant in his own house he is more there than elsewhere God is every where essentially his essence and being is no where included and no where excluded Psal. 139.7 Whither shall I go from thy Spirit or whither shall I flee from thy presence He is said more especially to be there where he most manifests his power and presence So his dwelling is known by his Operation he is in us virtute insignis alicujus effectus by some notable and eminent effect which he produceth in us as to the effects of common Providence 't is said Eph. 4.6 That God is above all and through all and in all But he dwelleth in Believers not by the effects of common providence but by the special influence of his grace as Christs Agent begetting and maintaining a new spiritual life in their souls so he is in them as he is no where else by his gracious Operations performed there Acts 26.18 Opening their hearts Acts 16.14 Comforting and guiding them upon all occasions this is his gracious and familiar presence which the world is not capable of John 14.17 I will send unto you the spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you The world of natural men are great strangers to the Spirit of Christ they were never acquainted with his gracious and saving Operations but he intimately discovereth his presence to those that enjoy him in the exercise of Grace they feel and discern his motions and have that comfort and peace which others are strangers to This then is the intimate and familiar presence of the spirit in the hearts of believers Some have raised Questions Whether the Person of the Holy Ghost be in believers or only his gifts and Graces The Person questionless We have not only the Fruit but the Tree the Stream but the Fountain but he doth not dwell in us personally The Spirit was in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily or personally for his soul dwelt with God in a personal Union in all creatures he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the common effects of his power and Providence but in Believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritually by gracious effects which is all the conception we can have of it 2. Constancy Dwelling noteth his residence or a permanent and constant abode he doth not act upon them or affect them by a transient motion only or come upon them as he came upon Sampson at times or as he came upon the Phrophets or holy men of God when in some particular services they were specially inspired and carried beyond the line of their ordinary abilities but he dwelleth in us by working such effects as carry the nature of a permanent habit on the carnal he worketh per modum actions transeuntis but on the sanctified there are effects wrought not transient but permanent per modum habitus permanentis as Faith Love and Hope There is difference between his acting upon us and dwelling in us the holy Spirit cometh to us not as a guest but as an Inhabitant not for a visit and away but to take up his abode in us Therefore when the spirit is promised Christ saith He will give us a well of water always springing unto eternal life John 4.14 Not a draught nor a plash of water nor a pond but a living spring so John 14.23 We will come to him and make our abode with him He liveth in the heart that by constant and continual influence he may maintain the life of grace in us Gal. 5.25 by degrees he deadneth and mortifieth our dearest and strongest sin Rom. 8.13 And continually stirreth us up to the love and obedience of God in Christ 1 Pet. 1.22 Exciteth us to prayer and quickneneth our spiritual desires Rom. 8.26 Giveth us consolation in crosses 1 Pet. 4.14 Counsel in all our ways Rom. 8.14 And sets us a longing for Heaven Rom. 8.23 In short the spirit is said to dwell there where his ordinary and constant work is and where he doth by his constant and continual influence form and frame mens bearts and lives to holiness 3. Soveraingty This is implied also in the notion of dwelling take the Metaphor either from a common house or from a Temple from an house where the spirit dwelleth he dwelleth there as the owner of an house not as an underling The Apostle inferreth from the spirits dwelling in us that we are not our own 1 Cor. 6.19 We were possessed by another owner before we were recovered into his hands our hearts are Satans shop aad workhouse the evil spirit saith Matth. 12.44 45. I will return to mine own house But he is disposessed by the spirit and then it becomes his house where he commandeth and doth dispose and govern our hearts after his own will but it more clearly floweth from the other notion of a sacred house or Temple 1 Cor. 3.16 Know ye not that ye are the temple of God and that the Spirit of God dwelleth in you and 1 Cor. 6.19 What know ye not that your body is the temple of the Holy-Ghost which is in you A Temple is a sacred house and must be imployed for the honour of the God whose Temple it is The heart of Man naturally is a Temple full of Idols every dunghil-God is worshipped there Mammon the Belly Satan but when this Temple is cleansed and becometh a mansion for the holy Spirit he must be chief there and all things must be done to his honour that he may be obeyed reverenced and worshipped in his own Temple Thus much we get from either notion of a common house that the Spirit is Owner or Lord of that house or from a sacred house or Temple that he is the God of that Temple and so where ever he
it doth not barely work as an example but as sanctified and accompanied by the spirit for 't is said 2 Cor. 3 18. beholding the glory of the Lord as in a glass we are changed into his image and likeness and so we are made partakers of this new and Divine Nature 2. When the spirit cometh to work it in us we must not neglect and refuse his help but give place to his motions as when the Waters were stirred they presently put in for cure To smother convictions breedeth Atheism and hardness of heart When he reproveth you must hearken and observe Prov. 1.23 When he knocketh you must open Apoc. 3.20 When he draweth we must run Cant. 1.4 The smarter the reproof the â—ouder the knock the stronger the drawing the more you are bound to improve it or else you are left in worse condition than before by resisting or quenching the spirit It will be your advantage to obey him speedily before the heart cool again Isa. 54.6 'T is a time of finding which God may not give you again delaying and shifting is a sign the help offered is rather lookt upon as a trouble than a favour and 't is but a deceit of heart to elude the importunity of the present conviction Mat. 27.24 25. Pilate took water and washed his hands saying before the multitude I am innocent of the blood of this man His Conscience boggles and he makes use of this shift to put off the conviction Surely God demandeth a present obedience Heb. 3.7 8. To day if ye will hear his voice harden not your hearts And all serious people will take the advantage Gal. 1.16 Immediately I consulted not with flesh and blood Psal. 119.60 I made haste and delayed not to keep thy commandments 2. Obey him thoroughly Many will yield to him in some things but reserve others He must be obeyed in all things even in renouncing our sweetest and dearest lusts Matt. 5.29 30. Nothing must be spared every way of pleasing the flesh must be renounced a partial obedience is rather a following our own humour and inclination than an obeying the spirit for he is contrary to all sin and one sin let alone and allowed is Satan's Nest-egg in our hearts that he may come thither again and lay more 3. Obey him constantly for he is still your guide and monitor to put you in remembrance of your snares and duties Eph. 4.30 grieve not the holy spirit whereby you are sealed to the day of redemption When he hath sealed you and stamped Gods image and impress upon your hearts he must not be grieved by your folly and disobedience The children of God that are first regenerated by the spirit are still guided and led by him Rom. 8.14 For as many as are led by the spirit are the sons of God You are not only to obey at first but obey still Jesus Christ that was at first conceived by the Holy Ghost was led by him Luke 1.4 14. So Christians are always under his conduct You interrupt the course of his love when you are deaf to his motions 3. VSE is To put us upon serious reflections Are we in the flesh or in the spirit We are never Christians indeed till we are in the spirit you will have Flesh in you but which principle is the most predominant Surely that principle is predominant whose Object is our chiefest good or esteemed as our felicity Objects of the Flesh are contentments of the present world the Objects of the spirit are God and Heaven what do you count your happiness Psal. 144.15 Happy is the people that is in such a case Many judg them happy that have much of the world Yea happy is the people whose God is the Lord There is the natural happiness and the spiritual happiness which is most valuable or most prized by you Secondly That principle is most predominant which doth most imploy us What do we most industriously pursue The pleasure and prosperity of the body or the happiness of the soul All the care of some is about the body and the bodily life but their neglected soul may complain of hard usage what have you done to get the soul furnished and adorned with Grace or established in the comfort and hope of the Gospel Matth. 6.33 First seek the Kingdom of God and his righteousness and all these things shall be added John 6.27 Labour not for the meat that perisheth but the meat that endureth to everlasting life Thirdly When to the hurt of the soul and displeasure of God you frequently gratifie the flesh This is such a constant disobedience to the spirits discipline that you cannot be said to be influenced by him SERMON XII ROM VIII 9 Now if any have not the Spirit of Christ he is none of his IN the Context we have an Asserrion of a general Truth There is no condemnation to them who are in Christ Jesus who walk not after the flesh but after the spirit We have this Application in the beginning of this Verse lest any should raise up a vain considence that they were in Christ and therefore freed from Condemnation without regarding what he had before said expounding himself v. 1. who walk not after the flesh but after the spirit he here further adds as an Application of the proposition he who hath not the Spirit of Christ is none of his which because they were Christians in profession was more accomodate to them Here Observe Doct. That all true Christians have the spirit of Christ. 1. I suppose there are Christians or Christs Disciples in name and Disciples indeed John 8.31 As an Israelite indeed John 1.47 Rom. 2.29 the Apostle distinguisheth of a Jew in the letter and a Jew in the spirit So by just analogy and proportion there are Christians in the letter that have the outside of Christians but not the life and power We are only Christians in name and Profession till we have the spirit 2. I assert That which discriminateth the one from the other is the having the spirit 'T is a mark both exclusive and inclusive some marks are exclusive but not inclusive John 1.47 He that is of God heareth Gods word Ye therefore hear them not because ye are not of God that is exclusive Acts 13.46 But seeing ye put away the word of God from you and judg your selves unworthy of eternal life that is also exclusive but if we depend upon these marks we put a false reasoning upon our souls Jam. 1.22 But be ye doers of the word and not hearers only deceiving your own souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are inclusive marks but not exclusive as Rom. 9.1 2 3. I say the truth in Christ I lye not my conscience also bearing me witness in the Holy-Ghost that I have great heaviness and continual sorrow in my heart for I could wish that my self were accursed from Christ for my brethren my kinsmen according to the flesh They that can prefer a publick good before their
The Lord shew me favour in the sight of this man for I have been the kings cupbearer 3. Pray God to bless you and ever keep in remembrance the former debt 1 Cor. 6.15 Know ye not that your bodies are the members of Christ Shall I then take the members of Christ and make them the members of an harlot God forbid SERMON XVI ROM VIII 13 If ye live after the flesh ye shall die HERE is another Reason rendred why Christians should not live after the flesh before a debito now a damno or if you will take the whole Verse you have the danger of the carnal life and the benefit of the spiritual both Propositions are hypothetical or conditional both include perseverance in either course The Apostle saith not If you have lived after the flesh ye shall die All have lived after the flesh before they lived after the spirit and in the other part if ye go on to mortifie in the one branch the doom is heavy death not only temporal but eternal in the other the boon or benefit is as much as we can desire and far more than we can ever deserve or requite both have their use for man is apt to be moved by hope or fear if honesty and duty will not perswade us yet danger and benefit may have an influence upon us Let us now consider the first clause where death is propounded as the necessary consequent of carnal living we need not only milk but salt as milk to nourish the new creature so salt to fret out the corruption of the old man A sore penalty is threatned to them that fulfil the desires and inclinations of the flesh we buy carnal delights at too dear a rate when we must die eternally to enjoy them Doct. That God threatneth those that live after the flesh with eternal death and destructiion I shall speak to this Point 1. By way of Explication 2. By way of Confirmation In the Explication I shall shew you 1. What is meant by flesh 2. What by living after the flesh 3. What is the death threatned 2. By way of Confirmation 1. That this threatning is every way consistent with the Wisdom and Goodness of God Secondly The certainty of its being accomplished and fulfilled First by way of Explication 1. What is meant by flesh 1. The flesh is sometimes taken for the natural bodily substance that corporeal mass we carry about us so 't is said No man ever hated his own flesh but nourisheth it and cherisheth it Eph. 5.29 The body is a part of us and deserveth due care that it might be an holy Temple for the Spirit to dwell in and sanctifie and make use of it for God 2. For corruption of nature which inclineth us wholly to things grateful to the body and bodily life with the neglect of God and our precious immortal souls John 3.6 That which is born of flesh is flesh Now flesh in this latter sense is taken 1. Largely 2. Strictly First Largely For the whole dunghil of Corruption in whatever faculty it is seated in the Understanding Will or rational Appetite so Gal. 5.17 The flesh lusteth against the spirit that is corrupt nature 2. Strictly Or in a limited sense for the corruption of the sensual Appetite 1 John 2.16 All that is in the world is either the lust of the flesh the lust of the eye or pride of life Sensuality is expressed by the lust of the flesh and Eph. 2.3 Fulfilling the wills of the flesh and of the mind As 't is taken more generally for natural corruption both in Will Mind and Affections so more particularly for the disorder of the sensual Appetite which carrieth us to Meats Drinks Riches Pleasures Honours therefore there are two Branches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flesh must not be confined to this latter sense but taken in the latitude of the former we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wisdom of the flesh Rom. 8.7 and of a fleshly mind Col. 2.18 Man is a corrupt carnal creature in all his faculties of the soul even those which are more noble the Understanding and Will and when the Apostle reckoneth up the works of the flesh Gal. 5.19 He doth not only reckon up Fornication and Adultery Uncleanness Wantonness which belong to the sensual Appetite but Idolatry and Heresie which are the fruits of blind and corrupt Reason and Witchcraft Hatred Variance Emulations Wrath Strife Sedition Envyings Murther which belong to the depraved Will we must take flesh then in the largest sense Secondly What it is to live after the flesh Living doth not note one single action but the trade course and strain of our conversations they are said to live after the flesh where the flesh is their principle their work and their scope 1. Where it is the governing principle or that spring which sets all the Wheels a going Once it was thus with us all we were wholly acted by the inclinations and desires of the flesh and did nothing but what the flesh moved us unto and therefore natural men are said to be in the esh Rom. 8.8 and after the flesh v. 5. and to serve divers lusts and pleasures Tit. 3.3 But when our cure is wrought we are acted by another principle the spirit or new nature Rom. 8.1 and Gal. 5.16 Not that the old principle is quite abolished 't is in us still Gal. 5.17 The flesh lusteth against the spirit and the spirit lusteth against the flesh And 't is in us not as dead but as working and operative and there is a mixture of the respective influence and efficacy of these two principles in every action yea in some actions a prevalency of the one above the other The worser part in a particular conflict may get the upper hand yet there is a sensible difference between the people of God and others the better principle is habitual and constant and in predominancy and doth not only check and thwart the other but overcome it and the interest of the flesh decreaseth and that of the spirit prevaileth and keepeth the carnal part in subjection but when the flesh is the chiefest principle that beareth rule in our hearts and we are acted and guided by it in our course of life we live after the flesh 2. Their work and trade or the business of their lives men are said to live after the flesh that wholly mind the things of the flesh Rom. 8.5 That take no other care but to spend their time wit and estate upon the service of their own fleshly lusts their whole life study and labour is to please the flesh and satisfie the flesh If God gets any thing from them 't is but for fashion sake and 't is only the flesh's leavings so Gal. 5.8 To sow to the flesh there is their business To make provision for the flesh Rom. 13.14 Neglecting God and the eternal welfare of their precious and immortal souls be it in the way of sensuality or be it
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
life and we are not lords of our own lives but guardians to keep them for God and he will in time deliver the soul into a state of light life and glory This waiting patience is delivered to us under the similitude of an husbandman Jam. 5.7 Who waiteth for the precious fruit of the earth and hath long patience for it till he receive the early and latter rain The husbandman cannot look for a present harvest but the seed that is cast into the ground must endure all weathers before it can spring up into a blade and ear so must we expect our season 3. The working patience which is going on with our self-denying obedience how tedious soever it be to the flesh Thus we are told that the good ground bringeth forth fruit with patience Luke 8.15 The others are hasty must have present satisfaction or else grow weary of Religion all evils from impatiency they could not tarry till God gave crowns and pleasures therefore they miscarried by their inclinations to vain delights so the heirs of promise are described to be those that continue with patience in well doing Rom. 2.7 And to the Church of Ephesus God saith Revel 2.2 I know thy works and thy labour and thy patience The business of Religion is carried on with great diligence and painfulness 't is not an idle and sluggish profession lusts are not easily mortified neither do graces produce their perfect work with a little perfunctory care no! but much labour is required Now to abound in the work of the Lord requireth a fervent hope to sweeten it 2. The qualification of that hope which produceth this patience 't is well grounded and 't is lively First 'T is a serious and well grounded hope when we first gave up our selves to Christ we reckoned and allowed for labours and troubles the Lord telleth us afore-hand Matth. 7.14 Strait is the gate and narrow is the way that leadeth unto life and few there be that find it The entrance and the progress is displeasing to the flesh or the carnal nature in us so Matth. 16.24 Then said Jesus unto his disciples If any man will come after me let him deny himself and follow me and Luke 14. If we will make war with the old serpent build for Heaven your hope is groundless if you hope for eternal life and are unwilling to undertake any difficulty for Christs sake you must reckon upon displeasing the flesh offending the world if you would enter into life 2. 'T is lively 't is not the cold and superficial but the earnest and effectual hope the desires of a lively hope are vehement we long for enjoyment and would fain attain the end but they are also submissive and we will quietly wait Gods leisure as Paul had a desire to depart yet was willing to abide in the flesh if he might do God any service Phil. 1.23 24. Tho the way be long the difficulties great and many yet we must be content to be without our reward till our work is finished and without our crown till our warfare is ended and suffer evil things and not forsake good things which are the way also to obtain better as long as God will prolong life tho it be to endure more troubles we must submit 3. How this hope produceth patience with respect to the object and the subject First with respect to the Object this patience ariseth from the certainty and goodness of the things hoped for 't is a sure and great reward First the certainty 't is not a vain hope such as is built upon the promise of a deceitful man but the word of the ever-living God Job 13.15 Tho he slay me yet I will trust in him The holy obstinacy of hope cometh from the certainty of the promise 2. The greatness of the things promised they are rare and excellent worth the waiting for it promiseth rest for labour Rev. 14.13 Your troublesome work will not last long but be over in a little time and you shall have joy and delight for pain and sorrow and all the sad things of the present life 1 Pet. 4.13 But rejoice inasmuch as ye are partakers of Christs sufferings that when his glory shall be revealed ye may be glad with exceeding joy And glory for shame Heb. 12.2 Looking unto Jesus the author and finisher of our faith who for the joy that was set before him endured the cross despising the shame Secondly The subject First it breedeth courage and fortitude and strengthneth our resolutions for God and Heaven the spirit of power is hope 2 Tim. 1.7 2. It breedeth joy and comfort all the pleasures of the world doth not give that quiet content and rest to the soul which the hope of glory doth to a believer Matt. 5.12 Rejoice and be exceeding glad for great is your reward in heaven 1. USE To perswade us to this patience of hope The things hoped for are to come at a great distance many things must be done many things suffered and we must make our way through the midst of dreadful enemies if we would attain our end 't is with us as with David he was promised a kingdom and at length he had it but in the mean time liable to many troubles remember David had his troubles So it is with you many are the troubles of the righteous but you must do nothing unworthy of our great hopes we expect great things therefore we should contemn low things and endure hard things all the pleasures of the world are mean and low and the hardships carry no comparison or proportion with our hopes what great evils will men endure to obtain worldly gain rise early go to bed late eat the bread of sorrows run from one end of the world to the other Our hope is not found unless it breedeth this patient waiting if we have a true hope we not only ought in point of duty but shall 't is the property of hope so to do to submit with patience to all things which God sendeth in the mean time and comfort our selves with the glory that shall ensue SERMON XXXIV ROM VII 26 Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered IN the Context you have several arguments to perswade to patience under affliction those two that are of chief Consideration are the hope of glory to come and the help of the spirit for the present this latter is in the Text. In this Verse 1. The help of the spirit is generally asserted 2. The reason evidencing the necessity of that help 2. The particular assistance Where we have 1. The Author 2. The manner of the spirits assistance 1. The help of the spirit is generally asserted Likewise the spirit also helpeth our infirmities By infirmities he meaneth afflictions and the perturbations occasioned thereby as fretting or fainting or more generally
the present or drive them into a temporary repentance and seeking friendship and favour with God and they leave off their sins for a time but assoon as they are delivered are as bad as ever when affliction produceth temporary repentance we are good in it but when it produceth constancy of obedience then we get good by it it hath but some weak effect on us when we are good in it but a saving effect when good by it 2. The affliction cometh as a blessing where 't is improved to good 'T is a great advantage to observe whether our afflictions come as a cross only or as a curse where they leave us worse rather than better they are the beginnings of sorrows either in this life or the next sometimes in this life the cross goeth with a mind to return or else some worse thing cometh in its place John 5.14 Sin no more lest a worse thing come unto thee God that letteth a sinner escape one trouble can easily reach him again if he neglect God and his souls good if when the smart of the rod is gone we return again to our old vanity the Lord can easily put us into a worse condition than before he can heat the furnace seven times hotter and that which cometh after is the most grievous but especially in the next world when God sendeth eternal punishments instead of temporal as sometimes God breaketh up the course of his medicinal discipline leâ—â—eth a people go uncorrected and unreclaimed for their greater condemnation Isa. 1.5 Why should ye be stricken any more ye will revolt more and more That is 't is in vain to seek to amend you by chastisements when men wax the worse for all their afflictions and will not be brought home to God they are given over as incorrigible a brand is put upon Ahaz 2 Chron. 20.12 In the time of his distress did he trespass yet more against the Lord this is that king Ahaz Mark him for an obstinate and obdurate sinner now such God leaveth to themselves Hosea 4.17 Ephraim is joined to idols lâ—t him alone They are desperate and irrecoverable and reserved for eternal torments this is the sorest judgment to be given up to our own ways without any check from Divine Providence On the other side God doth correct us in love not in anger when he doth bring good out of it and by it if it produce a thorough repentance and change 't is a pledg of Gods love and our eternal glory Gods faithfulness may be then observed Psal. 119.75 I know O Lord that thy judgments are right and that thou in faithfulness hast afflicted me That he is pursuing his Covenant-love and carrying on your salvation tho by a way not so pleasing to the flesh 3. That 't is your part to get benefit by the affliction but Gods to remove it For the getting benefit by the affliction falleth within the compass of our duty but the removing the affliction is a bare event belonging to Gods Providence We must do what is our part and then God will do what is his not but that God helpeth us in the improvement for we obtain this Grace by prayer and the supply of the Spirit of Christ But the removal is wholly Gods work and must be referred to him therefore your enquiry should be What am I obliged unto in such a condition And charge your selves with your own proper work Elihu telleth you what reflections you should have Job 34.31 32. Surely it is meet to be said unto God I have born chasâ—isement I will not offend any more that which I see not teach thou me if I have done iniquity I will do no more This is work proper for us what sins will God have to be morâ—ified What vanities left What duties more effectually performed What Graces strengthned And then let God alone to take off the trouble when it hath done its errand for surely he delights not to grieve and displease his people further â—han is for their profit and he would not continue the affliction if he had not more work to do his pity moveth him to spare the wicked when they relent under his strokes much more to deliver the godly when they seriously profit by it 4. If the constitution of our hearts were right we wâ—uld desire to profit by the affliction rather than to get rid of it This is every where represented as the temper of tâ—â— godly 2 Cor. 4.6 For which cause we faint not but tho our outward mâ—n perish yet the inward man is renewed day by day 2 Cor. 12.10 I will rejoice in inâ—â—râ—â—â—ies Surely spiritual and heavenly things should be valued above earthly and carnal not by a bare speculative approbation but by a practical esteem now a practical esteem is manifested by three solid effects by our caring or seeking for the one rather than the other Matt. 6.33 But first seek the kingdom of God and his righteousness and â—lith se things shall be added unto you By quitting the one for the other when necessity so requireth Matth. 13.45 46. Again the kingdom of Heaven is like unto a merchant man seeking goodly pearl who when he hath found one pearl of greaâ— price he went and sold all that he had and bought it By our submission to Gods dispensation when he blasâ—eth and taketh away the one to promote the other we should be glad that it goeth well with the inward man by the loss and decay of the outward the lowest degree of sincerity is that the loss of outward concernments should trouble us the less but surely if grace be in any good degree of strength we should rejoyce and be abundantly satisfied that God thinketh fit to take away earthly things that thereby he may make us more mindful of that which is heavenly and doth lessen us in the world that he may thereby exciâ—e us to a more lively exercise of grace and retrench the interests of the flesh that the spirit may be enlarged and kept in good plight therefore to a child of God an exemption from troubles is not so good as an improvement of them Our Lord when he taught us to pray would have us indeed deprecate the temptation but our chief request by way of reserve Mâ—tth 6.13 And lead us not into temptation but deliver us from evil so in his Prayer John 17.15 I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil Teaching us our desires should be not so much to be delivered from the world as the evil of the world from sins rather than afflictious and that we should seek grace rather than deliverance The deliverance is a common mercy the improvement a special mercy carnal men may escape out of affliction but carnal men have no experience of grace in sanctifying afflictions and bare deliverance is no sign of special love but improvement is Paul rejoiced in this that God would deliver him from
Well then this is our Happiness to see God and Christ with Eye and mind ocular vision maketh way for mental mental for fruition and fruition for love and joy and that accompanyed with all manner of felicity Alas now we have dull and low conceptions of God are little Transformed by them or weaned from fleshly and Worldly lusts could we see God in all his Glory nothing would be dreadful nothing would be snaringly or inticingly amiable to us any more 1 John 2.6 Whosoever sinneth hath not seen God nor known him We can hardly get such a sight of God now as to prevent heinous and wilful sins but then shall see him and him grow more holy and God-like 2. The tast which we have by Faith draweth on the Soul to look and long for a full injoyment They are sweet and ravishing as apprehended by Faith but what will they be when injoyed by sight Moses his first request was Tell me thy name afterwards shew me thy Glory now we scarce know his name but then we shall see his Glory A little Christ hath told us who hath seen God and is with God and is God himself Math. 11.27 This little doth not satisfy but inkindle our thirst to know more especially if this knowledge be joyned with Experience 1 Pet. 2.3 If we have tasted that the Lord is gracious This sets the Soul a longing for a fuller draught and we still follow on to know more of God Hos. 6.3 5. Point If we have Faith we may be sure that hereafter we shall have sight For God will not disappoint the Soul that looketh and longeth for what he hath promised and not only looketh and longeth but laboureth and suffereth all manner of inconveniency and is willing to do any thing and be any thing that it may injoy these blessed hopes Would God court the creature into a vain hope to his great loss and detriment More distinctly 1. 'T is Faith that maketh us mind sight or regard the things of another World When they were perswaded of things afar off they Imbraced them There is a twofold life commonly spoken of in Scripture as being in man The Animal life and the Spiritual life The Animal life is the life of the Soul void of grace accommodating its self to the Interests of the body Jude 19. Sensual having not the Spirit as to the power and Pomp of the World heighth of rank and place riches pleasures honours or such things as are grateful to sense Our Spiritual life is a principle that inableth us to live unto God to act towards him to make his Glory our Chief Scope his favour as our felicity and happiness These two lives are governed by sense and Faith the Animal by sense the Spiritual by faith So that Reason is either debased by sense or sublimated and raised by faith sense carryeth and inclineth the Soul to the pleasures honours profits of the present World Faith directeth it to the Concernments of the World to come hereunto all cometh the distinction of the outward man and inward man The Animal life is cherished by the comforts of this life the other by the life to come see 1. Cor. 2.14 But the natural man receiveth not the things of the Spirit of God So 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 Well then 't is Faith that breedeth an heavenly Spirit so that a man is made heavenly in his walkings heavenly in his thoughts heavenly in his supports heavenly in his discourse heavenly in his expectations Faith doth not a little Tincture a man but he is deeply drenched by it and Baptized into an Heavenly Spirit 2. 'T is Faith that prepareth us for sight For 't is a kind of Anticipation of Blessedness oâ— fore-injoyment of our everlasting estate Therefore called Heb. 11.1 The substance of things hoped for God by Faith traineth us up for sight first we live by Faith and then by sight Faith now serveth instead of Vision and Hope of Fruition it maketh our Happiness in a manner present though it doth not affect us in the same degree that the Life of Glory or vision will do yet somewhat answerable it worketh The Life of Glory is inconsistent with any misery But the Life of Faith inableth us to rest quietly upon God and his gracious promises as if there were no misery where it hath any efficacy and vigour no allurement and terrour can turn us aside but we follow the Lord in all Conditions with delight and cheerfulness the expectation cannot affect us as the injoyment doth but in some measure it doth Rom. 5.3 We rejoice in hope of the Glory of God The beatifical vision transformeth us 1 John 3.2 We shall see him as he is and be like him So doth the sight of Faith 2 Cor. 3.18 Beholding as in a glass the Glory of the Lord we are changed into his Image and likeness The one nullifieth sin the other mortifieth sin 3. 'T is Faith giveth a right and title to the things expressed by sight there is a charter or certain grant of Eternal Life written with Christs Blood sealed by the Spirit offered by God accepted by Faith Sealing offered and accepted standeth valid and ratified The Heirs of promise are described to be those who run for refuge to take hold of the hope that is before them Heb. 6.18 All that take Sanctuary at his grace and are resolved to pursue it in Gods way That is to continue patiently in well doing Rom. 2.7 Faith giveth the first consent which is after verifyed by a constant and unwearyed pursuit after this Happiness Those who entertain a King make reckoning of his Train The winning of the Field is ascribed to the General under whose conduct the Battle was Fought so the promises run upon Faith which beginneth and governeth the whole business Well then many catch at it by a fond presumption but have no title till Faith and that Faith no cold speculation and dead opinion about Heaven but a lively working Faith Certainly we do but talk of Eternal Life we do not believe it if our most industrious care and serious thoughts and constant and active endeavours be not turned into this Channel or if we do not believe it so as to prize it and prize it so as to seek after it and seek after it in the first place Matth. 6.33 This must be our great scope do all things to Eternal ends 2 Cor. 4.18 While we look not to the things which are seen but at the things which are not seen for the things which are seen are Temporal but the things which are not seen are Eternal 6. Those who have Faith must walk by it For Faith is here considered as working and putting forth its self We walk that is we live for in the dialect of the Hebrews this life is a walk vitam nostram componimus we must govern and direct our lives
dwelleth he is chief and principally beareth sway in the heart whatever opposeth or controuleth his Motions 't is as an intruder in a common house or as an Idol set up in a Temple 2. What it is to be or live in the flesh It noteth two things The natural life or the carnal life 1. The natural life as Gal. 2.20 The life that I now live in the flesh I live by the faith of the Son of God that is while I exercise the â—unctions and actions of this natural life Phil. 1.22 But if I live in the flesh this is the fruit of my labour That is if I 〈◊〉 I enjoy this natural life for the Apostle was in a strait which to desire to be in the flesh or out of the flesh 2. The carnal life as the 8 th verse of this chapter They that are in the flesh cannot please God Sometimes 't is put for some acts belonging to the carnal life but more usually for the state of carnality if ye live after the flesh ye shall dye Now I say the children of God having his spirit dwelling in them tho they live in the flesh tho they live a life natural and have not divested themselves of the interests and concernments of flesh and blood no more than others yet they do not live after the flesh A life carnal see it notably expressed 1 Pet. 4.2 that he should no longer live the rest of his time in the flesh to the lusts of men but the will of God Tho the life be in the flesh still yet it is not ordered by the wills of the flesh but the will of God 'T is in the flesh we live but not after the flesh mortifying and subduing the inclinations of corrupt nature yet more and more Thus we see the sense of the words 2. Let me prove the connection That tho they live in the flesh yet they do not live after the flesh The very explication doth sufficiently shew it 1. For if the dwelling of the Spirit implieth intimacy and familiarity or such operations in the hearts of believers as are not common to others but peculiar to them Then certainly Gods children tho they live in the flesh as others do yet they should and do live above the rate of flesh and blood for they have an higher principle in them which others have not 'T is a charge on Christians that they walk as men 2 Cor. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we do no more than ordinary men do wherein do we differ What peculiar excellency do we shew forth Some live as beasts as if they had forsaken all humanity and had no reason but sense others only as men that have reason but not the spirit But our way should be with the wise above as having a more excellent spirit dwelling in us 2. If it implieth the constancy of his operations he doth not sojourn for a season but dwelleth in us by his continuance and abode in our hearts for he hath constant work to do there to quicken and enliven our graces and check the flesh and abate the force of it Surely then the tenor of our lives must not be after the flesh but after the spirit There are but few but have their good moods and fits but a constant habitual influence or principle of life inferreth more than some good moods now and then a constant living in obedience to God 3. If it implieth Soveraignty that he dwelleth as Lord in his own house then he must not be controlled nor grieved by the indulging the desires of the flesh so that the terms explained do evidence themselves and make out their own truth to any mans consideration But yet we shall give you some other Reasons 1. The Spirit dwelleth no where but where he hath changed the heart so far as to put a new nature in us He writeth the word of God upon the heart Heb. 8.10 and thereby imprinteth his image upon them 2 Cor. 3.18 But we all as with open face beholding the glory of the Lord are changed into the same image so fitting us for God and making us amiable in his sight Now they that are thus prepared aâ—re in the flesh but not after the flesh they keep the affections which belong to the bodily life but they are mortified and subdued they are not governed by them 2 Pet. 1.4 To us are given great and precious promises that by these you might be partakers of the divine nature having escaped the corruption which is in the world through lust In which place is intimated a new principle and that is the divine nature a new rule and that is not the course of the world but the will of God revealed in his Word new ends and motives and those not the satisfying of our fleshly lusts but the vision and fruition of God intimated in the great and precious promises Now if the Spirit of God dwelleth no where but where he hath thus fitted the heart for his residence by santifying it and inclining it to God and the World to come as our happiness and the Word of God as our sure direction thither it must needs follow that where the Spirit of God dwelleth they do not live after the flesh tho they live in it for then there is a contrary principle the new nature which must needs be a curb upon the flesh if we obey the inclinations of it Gal. 5.16 Walk in the spirit and you shall not fulfil the lusts of the flesh And a contrary rule which is the will of God Rom. 12.2 Be not conformed to this world but he ye transformed by the renewing of your minds that ye may prove what is that good and acceptable and perfect will of God For by it they are new formed and to it they are suited and there is a contrary end and tendency which is to love please serve glorifie and enjoy God As the natural soul looketh after the conveniences of the body and catereth only for the body so the renewed soul looketh after the pleasing of God 1 Pet. 4.6 We live to God in the spirit Their business lieth with God and their happiness lieth in God 't is his favour they seek his work they do and the fruition of him they aim at Spiritual life carrieth a resemblance with the life of Christ as Mediator Now Christ in that he liveth he liveth unto God Rom. 6.10 so doth a Christian his whole life is a living unto God Gal. 2.19 The life that I live in the flesh I live by the faith of the Son of God 2. When the heart is thus prepared the Spirit of God cometh to dwell in them to take possession of them for Gods use 2 Cor. 6.10 I will dwell in them and walk in them for I will be their God and they shall be my people They have given up themselves to God and God owneth the dedication and sendeth his Spirit into their hearts first to take possession of them and