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
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 Holy Ghost himself is the principal cause of all who doth create this faith love and hope and still preserve it and order and actuate it The Soul worketh powerfully and sweetly by an earnest motion and inclination towards God SERMON XXXV ROM VIII 26 Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered WE now come more distinctly to shew what the Holy Ghost doth in Prayer 1. He directeth and ordereth our requests so as they may suit with our great end which is the injoyment of God For of our selves we should Pray only after a natural and humane affection which sets up its self instead of God and self considered as a Body rather than a Soul and so asketh Bodily things rather than Spiritual and the conveniencies of the Natural Life rather than the injoyment of the world to come Let a man alone and he will sooner ask baits and snares and temptations than graces and helps A Scorpion instead of Fish and a Stone rather than Bread we take counsel of our lusts and interests when we are left to our own private spirit and so would make God to serve with our sins and imploy him as a Minister of our carnal desires as 't is said of them in the Wilderness Psal. 78.18 They tempted God in their hearts by asking meat for their lusts Our natural will and carnal affections will make us Pray our selves into a snare In the Text 't is said We know not what to pray for as we ought And in the 27. v. He maketh intercession for the saints according to the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to God not only with respect to his will but his Glory and our eternal good so that human and earnal affection shall neither prescribe the matter nor fix the end To Pray in an Holy manner is the product of the Spirit and the fruit of his operation in us Faith and Love and Hope are more at work in a serious Prayer than human and carnal affection which referreth all its desires and inclinations to the Bodily Life 2. He quickneth and enliveneth our desires in prayer There is an holy vehemency and fervour required in Prayer opposite to that careless formality and deadness which otherwise is found in us These are the groanings which cannot be uttered spoken of in the Text. Groaning noteth the strength and ardency of desire when there is a warmth and a life and a vigour in Prayer Oh how flat and dead are our hearts oftentimes when we want these quickening motions A flow of words may come from our natural temper but these lively motions and strong desires from the Spirit of God T is notable that the Prayer which is produced in us by the spirit is represented by the notion of a cry twice 't is said teaching us to cry Abba Father not with respect to the loudness of the voice but the earnestness of affection Crying for help is the most vehement way of asking used only by persons in great necessity and danger a prayer without life is as incense without fire which sendeth forth no perfume or sweet savour The firing of the Sacrifices was a token of Gods acceptance so when warmth of heart cometh from Heaven God testiâ—ieth of his gifts 3. He incourageth and emboldneth us to come to God as a Father This is one main thing twice mentioned in Scripture Rom. 8.15 We have received the spirit of adoption whereby we cry Abba Father and Gal. 4.6 Because ye are sons God hath sent forth the spirit of his son into our hearts crying Abba Father A great part of the life and comfort of Prayer consisteth in coming to God as a reconciled Father Now this is seen in two things 1. Child-like confidence 2. Child-like reverence 1. Child-like confidence or a familiar owning of God in Prayer when we come to him as little Children to their Father for help in their dangers and necessities Christ hath taught us to say our Father and in every Prayer we must be able to say so in one fashion or an other not with our lips but with our hearts by option and choice if not by direct affirmation Luke 11.13 If ye then being evil know how to give good gifts to your children how much more shall your heavenly father give the holy spirit to them that ask it We forget the duty of Children but God doth not forget the mercies of a Father Let it be the voice of our trust and hope rather than of our lips 2. With child-like reverence in an humble and awful way God that hath the title of a Father will have the honour and respect of a Father Matt. 1.6 If this should breed lear and reverence in us at other times it should much more when we immediately converse with him 1 Pet. 1.17 If ye call on the father who without respect of persons judgeth every man God will be sanctified in all that draw nigh unto him Heb. 10. so Phil. 3.11 Serve the Lord with fear and rejoyce with trâ—ubling Our familiarity with God must not mar our reverence nor confidence and delight in him our humility and serious dealing with God in Prayer is wrought in us by the spirit in whose light we see both God and our selves his Majesty and our vileness his purity and our sinfulness his greatness and our nothingness 2 The necessity of this help and assistance 1. The order and oeconomy of the divine persons sheweth it In the mystery of redemption God is represented as our reconciled God and Father to whom we come Christ as the Mediator through whom we have liberty and access to God as our own God And the Spirit as our guide Sanctifier and Comforter by whom we come to him God is represented as the great Prince and Universal King into whose presence-chamber poor petitioners are admitted Christ openeth the door by the merit of his Sacrifice and keepeth it open by his constant intercession that wrath may be no hindrance on Gods part nor guilt on ours for otherwise God is a consuming fire Heb. 12.29 and sin divides and separates between God and us Isa. 59.2 Then the spirit doth create preserve and quicken and actuate these graces in the exercise of which this access is managed and carryed on Otherwise such is our impotency and aversness that we should not make use of this offered benefit Eph. 2.18 For through him we both have an access by one spirit unto the father The injoyment of the Fatherly love of God is the highest happiness in which the Soul doth rest content Christ is the way by which we come to the Father and the Spirit our guide which causeth us to enter in this way and goeth along with us in it We cannot look right to the blessed Father but we must look to him through the Blessed Son and we cannot look
Sometimes God permitteth that they shall harm us in our Temporal Interests but not Eternal Alas many times the people of God suffer many hard things Heb. 11.37 They were stoned they were sawn asunder they were slain with the sword they wandred about in sheeps skins and goat skins being destitute afflicted tormented The meaning is not who shall be against us to take away our Lives and Liberties God will sometimes glorifie himself in his peoples sufferings and in the general will have us perform to him a tried obedience James 1.12 Blessed is the man that endureth temptations for when he is tried he shall receive the crown of life which the Lord hath promised to them that love him Make us perfect as Christ was by sufferings Heb. 2.10 But if we keep our innocency the worst they can do is to send us to Heaven and so make us partakers of that which we desire most Luke 12.4 When they have killed the body they can do no more If they cut it to bits and parcels they cannot find out the immortal Spirit And however they molest and mangle the flesh they cannot hurt the soul or hinder our eternal salvation or take us out of Christ's hands John 10.28 And a Christian upon these terms should be content that by conformity to Christ he may be brought to eternal glory 3. Christians are to be considered not only in their personal capacity but also in their community They may prevail as to single persons to kill and burn them but not as to root out the Church Psal. 129.1 2. Many a time have they afflicted me from my youth may Israel now say Many a time have they afflicted me from my youth yet they have not prevailed against me God hath still preserved his Church from Age to Age notwithstanding the many hostile attempts against it His people have been severely chastised but yet in mercy delivered The gates of hell shall not prevail against it Matth. 18.18 The wit and policy the power and strength of Enemies shall not utterly destroy the Christian Church Their Arms and Weapons were usually kept over the Gates and there they were wont to sit in Council As not particular faithful believers eternally so as it considereth the Congregation and Society of Christian Professors it shall never perish totally and irrecoverably but whatsoever changes it undergoeth in the World it shall again lift up the head 2. The Reasons Why we need not be troubled at the opposition of those that are against us 1. Because of the infinite power of God Take it for his Soveraignty or his Ability and Sufficiency or Strength First if you take it for his Soveraignty All things are under his Dominion and are forced to serve him both Angels and Men good or bad of either kinds they are all his Hosts Therefore he is called the Lord of Hosts who is the God of Israel Whatever you fear is something under the Dominion of God and you need not fear the Sword if you do not fear him that weareth the Sword Psal. 103.19 His kingdom ruleth over all not only over all men but all things and those not only actually existent but possible 1 Chron. 29.11 Thine is the kingdom O Lord and thou art exalted as head above all The most potent and most opposite creatures are not exempt from his subjection He created them at his pleasure and disposeth of them at his pleasure they have a perpetual dependance upon him both for being and operation their Rebellion against him doth not diminish his Dominion over them Now this is a mighty Comfort to God's People that whatever Creature they are in danger of that Creature is subject to this Kingdom and Dominion of God be it Angels or Devils Man or Beasts Sea or Wind Sickness or Disease Matth. 8.7 8. Fire Wild Beasts c. 2. For Ability or Sufficiency All the Ability of the Creature lieth either in Wit or Strength For the First Will they resist him with Wit and Policy Can any Creature out wit God Compare two places Prov. 21.30 There is no wisdom nor counsel nor understanding against the Lord with Job 12.13 With him is wisdom and strength he hath counsel and understanding Both Man's wisdom and God's wisdom is set forth by Three words Understanding Counsel Wisdom Let us see what is in the Lord and what is against the Lord Is there wisdom against the Lord In the Lord there is the same Only against him there is the wisdom the counsel and understanding of the Creature in him of the Creator Surely the Creature can do nothing without him or against him for it is dependant whatever the Creature hath it cometh from him otherwise our understanding is but ignorance our counsel rashness our wisdom folly Pharoah thought to go wisely to work but that wisdom cost him dear when he intended to suppress God's Interest Exod. 1.10 Ahab when God threatned to cut off his Posterity begets Seventy Sons and disposeth and placeth them in the most strong and fenced Cities 2 Kings 7.8 And it came to pass when the letter came to them that they took the king's sons and slew seventy persons Herod would go wisely to work to destroy him that was born King of the Jews in the Cradle but Christ was preserved for all that The Synagogue of Satan is still hatching crafty counsels to destroy the Spouse of Christ but with what effect Antichrist is consumed more and more We are afraid of our subtil Enemies Are we ever in such straits but God knoweth how to bring us out They cannot over wit the Lord by whatever is plotted in Rome or Hell God knoweth all for he hath understanding counterworketh all for he hath counsel In the issue they will but play the fool for he hath wisdom 3. Strength If any have the Courage to oppose God's People and Interest in the World the attempt will be fruitless the malice of men and Devils will be fruitless He only that can overcome God can hurt us Our Enemies are strong our selves weak but how strong is God They are nothing nothing in comparison with God So God saith I am and there is none else Isa. 40.17 All nations before him are as nothing As the Stars differ in glory but when the Sun ariseth the inferior Lights are obscured and their difference unobserved Nothing by way of exclusion of God as the Sun-beam is nothing when the Sun withdraweth the sound in the Pipe nothing when the Musician taketh away his breath Psal. 104.29 30. Thou hidest thy face they are troubled thou takest away their breath they die and return to their dust Thou sendest forth thy spirit they are created and thou renewest the face of the earth Nothing by way of opposition to God and his Cause and Interest in the World Isa. 41.11 Behold all they they that are incensed against thee shall be ashamed and confounded they shall be as nothing Usually we feel them something in the effects of their
there is such a thing as Eternal good for natural desires are not frustrate nature doth nothing in vain 2dly Now as these are increased and are more earnest directed to a more certain scope to Holy Men it doth more confirm it For holiness was never designed for our Torment The more Holy any are the more they long These desires are of Gods own planting raised up in them by his Spirit and therefore will not be disappointed 2dly It informs us how far they are from the Spirit of sincere Christians who are content to live here always Will not part with their earthly portion Their Hearts are set upon satisfying the vile lusts of the Body They are not as yet weaned Children but hang upon the worlds dug have no desire of that great happiness and Glory which God hath provided in the other world Such as mens natures are such will their desires be Most men are at home in this world pitch their Tents here desire no other portion than they have in hand there is a suitableness between the world and them As Fishes desire to be in the water and Fowls in the Air so they are the Children of this world and their Hearts cleave to present things Psal. 17.14 2. Use. To exhort us to rowse up our languid and cold affections That they may be more earnestly carryed out after Heavenly things and with greater fervency seek after them 1. Consider how clear these things are to the eye of faith In the promise you may see enough to awaken the most dead Heart The hope is set before thee Heb. 6.18 If we had eyes to see it So 't is said of Christ Heb. 12.2 Who for the joy set before him The promise sets it in our view that we may eye it much and often look upon it and press earnestly towards it sense cannot discover it but in the Scripture there is a clear representation and firm promise if we had more lively apprehensions and certain expectations we would more long after it 2dly The miseries and troubles of the present world are matters of sense Sense cannot discover what should draw our desires yet sense can discover what should drive them from the world enough to set us a groaning in a way of sorrow if not a groaning and desiring in a way of hope The misery of the present state is no matter of faith we need not Scripture to tell us that we are burthened and pained and conflict with sundry Tryals Oh draw off thy Heart more and more 3dly Rowse up you your Love Can you Love Christ and not long to be with him Col. 3.2 3. Set your affections on things above not on things on the Earth for you are deed and your Life is hid with Christ in God If Christ be in Heaven and your Life there should not your Love be there SERMON V. 2 Cor. 5.3 If so be that being Clothed we shall not be found naked THe Apostle here limiteth the Priviledge of the certainty of putting on Heavenly Glory which is not Common to all men but only belongeth to the faithful He limiteth also the desire of that happy estate which he had produced as an evidence of the certainty of it to the same faithful ones who departing out of this Life to an immortal Eternal estate are not found naked that is destitute of that true covering wherewith our filthy nakedness is Covered We groan and desire earnestly If so be c. There are several senses given of these words I shall only take notice of Two that seem to offer themselves with equal probability the First is built upon the special notion of that word to be Clothed upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the former verse I Know not or I am ignorant of the mind of God in this thing whether we shall be found Clothed with our Bodies or naked that is stripped of our Bodies at the Lords coming As if it had respect to that mystery spoken of 1 Thes. 4.17 That we that are alive or remain shall be caught up together with them in the Clouds to meet the Lord in the Air And to be for ever with the Lord. And 1 Cor. 15.51 Behold I shew you a mystery we shall not all sleep but we shall all be changed 2dly The other sense giveth us the reason why he and all the saints groaned or longed to be Clothed upon because they were prepared or made ready because they were found Clothed with the Righteousness and Holiness of Christ in the day of their transmigration whereas others who are naked and destitute of this Righteousness of Christ cannot and are not to expect this Glory I shall give my reasons why though both be probable I prefer this latter sense 1. 'T is not every probable to imagine that the Apostle should conceive that possibly they might survive till the coming of Christ or that his Gospel Kingdom should be of so short Continuance as that they should see the end of it especially when he had so zealously cautioned them against that mistake that the Day of Christ was at hand 2 Thes. 3.2 2dly In the first verse he supposeth a dissolution of the Earthly House of this Tabernacle where he compareth the weak and mortal estate of the bodily Life to a Tabernacle or Tent which men in their Travel easily set up and at their departure take down again or let fall of its own accord And that the Glorious estate which he expected should ensue after this Tabernacle was taken down or dissolved and he proveth his certain Knowledge of this because he and all the Saints groaned Even all those were Clothed and not Naked 3dly What he expected and groaned for he sheweth in the 8 th verse We are confident and willing rather to be absent from the Body and present with the Lord. Therefore Paul doth not suppose that he should live in the Body till Christ should come to change his Body without having need to put it off 4thly The commodiousness of the other sense and suitableness of it to other Scriptures where nakedness and clothing is used Metaphorically and with respect to our final estate of Glory or being found of Christ in the day of our transmigration That holiness is the true wedding Garment Matth. 22. That the graces of the Spirit are Garments of Salvation and Christs Righteousness represented by a robe is evident by Isa. 61.10 And many other Scriptures That we put on Christ that the Church is Clothed with the Sun Rev. 12.1 is a thing so evident that it needeth not to be insisted on And that in this estate we must be found of Christ at his coming to the general Judgement or to us in particular is evident by many Scriptures Rev. 16.15 Behold I come as a Thief Blessed is he that watcheth and keepeth his Garments lest he walk naked and they see his shame A Christian is Clothed with Christ and his Righteousness which is a covering which is not too
a man may talk well from his convictions or a meer disciplinary knowledge but to do well there needeth a living principle of grace The Scriptures still set forth graces by their operations works or fruits For a dead sleepy habit is worth nothing The working Faith carryeth away the prize of justification Gal. 5.6 Honoureth Christ 2 Thes. 1.11 12. The labouring love is that which God will regard and reward Heb. 6.10 The lively hope is the fruit of regeneration 1 Pet. 1.5 That which sets a doing Acts 24.15 16. And Acts 26.7 8. Grace otherwise cannot appear in the view of Conscience The apples appear when the sap is not seen 't is the operative and lively graces that will discover themselves A man may think well or speak well but that grace which governeth his conversation sheweth its self God knoweth what is in man whether faith be sound in the first planting before any fruit appear But this Judgment is to proceed not only by the knowledge of the Judge but the evidence of our own Consciences the observation of others and what openly appeareth in our lives 2. How these works are considered with respect to our sentence and doom 1. Our actions are considered here with respect to the principle from whence they flow a renewed heart God doth not look to the bare work but to the spring and motives and ends Pro. 16.2 He weigheth the Spirits quo animo not only the matter and bulk of the action but with what Spirit and from what principle it is done Eph. 5.9 For the fruit of the Spirit is all goodness Righteousness and truth Whether we act from a principle of grace in the Heart A violent motion differeth from that which floweth from an inward principle Christ first giveth a disposition to obey before there is an actual sincere obedience And living in the Spirit goeth before walking in the Spirit Gal. 5.25 The principles are infused and then the action follows 'T is said John 3.21 He that doth truth cometh to the light That his deeds may be made manifest that they are wrought in God A Godly man cannot satisfy himself in some external conformity to the Law but he must know that the actions come from God from his Grace and Spirit in us and tend to him that is to his Glory and Honour and are directed according to his will a little outside holiness will not content Christ. 2. With respect to the state in which they are done A justified estate and a state of reconciliation to God for the Sacrifices of the wicked are an abomination to the Lord. Gal. 2.19 I through the Law am dead to the Law that I might live unto God And Rom. 7.4 Marryed to Christ that I may bring forth fruit unto God The Children born before marriage are not legitimate 2 Pet. 3.11 What manner of persons ought ye to be in all holy conversation and godliness We ought to look to the Qualification of our persons that we be reconciled with God through Christ daily renewing our friendship with him by sorrow for sin by suing out our pardon and acceptance in the Mediatour The apostle doth not say how holy ought our conversation to be but what manner of persons ought we to be 3. They are considered with respect to their correspondency No man is judged by one Single act we cannot pass judgment upon our estate before God whether good or evil by a few particulars but by our way or the ordinary strain of our life and conversation and our course Rom. 8.1 Who walk not after the Flesh but after the Spirit A man may occasionally set his foot in a Path which he meaneth not to walk in God in reviewing his work considered every days work apart it was good and considered altogether Gen. 1.31 The whole frame and all very good all the work together was correspondent and all suitable to the rest in a due proportion so should we endeavour to imitate God that all our works every one of them and our whole course considered together may all appear to be good answerable to one another in order and proportion that our whole conversations may be a perfect frame of unblameable holiness There are some amongst men which do some things well to which their order and carriage is not suitable The difference between a godly mans work and an hypocrites lyeth in this an Hypocrites work is best considered apart a good mans works are best and most approved when they are laid together 4. These works are considered with respect to their Aim and Scope Phil. 1.11 12. That we may be sincere and without offence unto the day of Christ being filled with the fruits of righteousness which are by Jesus Christ unto the praise and glory of God As it is not the doing one good work or some few which will Qualify a man for the day of Judgment but being filled with the fruits of righteousness So 't is necessary also that our aim be every way as good as our action and Gods glory be propounded as our great scope An action in its self good and Lawful may be reckoned unto the worker as sin or duty as the end is and the scope which he propoundeth unto himself 5. That none of our actions are lost but stand upon record that we may hear of them another day and tend to increase the General sum whether good or evil An Impeniâ—ent man his account riseth Rom. 2.5 He treasureth up wrath against the day of wrath like Jehojadas chest the longer it stood the more Treasure was in it Sins that seem inconsiderable in themselves yet are the acts of one that hath sinned greatly before A cipher put to a Sum that is fixed increaseth it every drop helpeth to fill the Cup. So in the sincere Phil. 4.17 Fruit abounding to your account Every sincere action makes it abound more some actions are more inconsiderable than others yet if done for Christs sake shall be taken notice of though small in themselves Math. 10.42 And whosoever shall give to drink unto one of these little ones a cup of cold Water only in the name of a disciple verily I say unto you he shall in no wise lose his reward 3. What room and place these works have with respect to punishment and reward There is a plain difference as appeareth Rom. 6.23 The wages of sin is death but the gift of God is eternal life The works of the wicked have a proper meritorious influence upon their ruine and destruction wicked men stand upon their own bottom and are lest to themselves we do evil of our own accord and by our own strength but the good we do is neither our own nor is it purely good Besides there is this difference between sin and obedience that the heinousness of sin is always aggravated and heightned by the proportion of its object but the merit and value of obedience is still lessened thereby sin and an offence is aggravated as