this Prayer You may observe hence That it is of advantage to use vocal Prayer not only in Publick when we may quicken others as one Bird setting all the rest a chirping and we profess we are not ashamed of God or his Worship but in private also God made Body and Soul and will be served by both Words are as giving vent to or as the broaching of a full Vessel Strong Affections cannot be confined to Thoughts Psal. 39.2 3. My Heart was hot within me while I was musing the Fire burned then spake I with my Tongue Musing makes the Fire to burn There is a continual Prayer by Ejaculations and Thoughts but words become solemn and stated times of Duty Words are a boundary to the Mind and fix it more than Thoughts which are usually light and skipping The Mind may wander but words are as a Trumpet to summon them again into the presence of God Our roving Madness will be sooner discerned in Words than in Thoughts When a Word is lost or misplaced we are more ashamed and by Words a dull sluggish Heart is sometimes quickned and awakned It is good to use this Help Now I come to the Prayer it self Father It is a Word of Confidence and sweet Relation in which there is much of Argument in that Christ as God's only Son speaketh to his own Father Father glorify thy Son A Father is wont to be delighted with the Glory and Honour of a Son as the Mother of Zebedee's Children sought their Preferment Matth. 20.20 It is good to observe that Christ doth not say our Father as involving our Interest with his because it is of a distinct Kind Christ would observe the distinction between us and himself he is a Son that is equal with the Father eternal with his Father but we are adopted Sons made so When he speaketh to his Disciples he saith not our Heavenly Father but your Heavenly Father knoweth that ye have need of all these things Mat. 6.32 And John 20.17 I ascend unto my Father and your Father and to my God and your God clearly distinguishing his own Interest from ours And mark Christ useth the Argument of Son and Father to shew that he was not therefore glorified because a Son but therefore a Son because glorified We may note hence 1. That it is very sweet and comfortable in Prayer when we can come and call God Father It is a Word of Affection Reverence and Confidence in all which the excellency of Prayer consisteth So Christ in all his Addresses Father if it be possible let this Cup pass from me Mat. 26.39 So also all his Prayers are bottom'd on this Relation Vers. 5. And now O Father glorify thou me with thine own self Mat. 11.25 I thank thee O Father Lord of Heaven and Earth c. He hath taught us the same to pray Our Father which art in Heaven Mat. 6.9 The great Work of the Spirit is to help us to speak thus to God not with Lips that feign but from our Hearts Rom. 8.15 Ye have received the Spirit of Adoption whereby we cry Abba Father We confine the Spirit 's Assistance to earnest Tendencies and vigorous Motions the main Work is to help us to cry Father with a proper and genuine Confidence Now all cannot do thus a wicked Man cannot say safely to God my Father Whosoever claims Kindred of God while he is unjust and filthy it is not a Prayer but a Contumely and Slander He that sanctifieth and those that are sanctified are all of one for which cause he is not ashamed to call them Brethren Heb. 2.11 Christ counteth none to be of his Kindred but the Regenerate Pagans are Strangers and Carnal Men in the Church are Bastards they had need study Holiness that would claim Kindred of Christ. Consider then What Claim and Interest have you in God It is sad if we can only come as Creatures cry as Ravens for Food out of a general Title to his Providence or to cry Father and lie to take his Name in vain It is sweeter to speak to God as a Son then as a Creature Lord Lord is not half so sweet as Our Father This is a sweet invitation to Prayer Mat. 7.9 What Man of you who if his Son ask Bread will he give him a Stone Vers. 11. If ye then that are Evil know how to give good Gifts to your Children how much more will your Heavenly Father give good things to them that ask him It is a Consolation in Prayer Gal. 4.6 Because ye are Sons he hath sent forth the Spirit of his Son into your Hearts crying Abba Father It is a ground of Hope and Expectation after Prayer Ye have received the Spirit of Adoption to call God Father 2. Christ was about to suffer bitter things from the Hand of God and yet he calleth him Father In Afflictions we must still look upon God as a Father and behave our selves as Children Christ felt him a Judg yet counts him a Father God as a Judg was now about to lay on him the Sufferings of all the Elect yet Christ calls him Father to declare his Obedience and Trust. The Hour was come in which the whole weight of God's Displeasure was to be laid upon him yet in this Relative Term he acknowledgeth his Father's Love and manifesteth his own Obedience We should do so in all our Afflictions 1. Maintain the Comfort of Adoption 2. Behave our selves as Children 1. Maintain the Comfort of Adoption It is the folly of the Children of God to question his Love because of the greatness of their Afflictions as if their Interest did change with their Condition and God were not the God of the Vallies as well as the God of the Hills We have more cause to discern Love than to question it Bastards are left to a looser Discipline Heb. 12.8 If ye are without chastisement whereof all are partakers then are ye Bastards and not Sons To be exempted from the Cross is to be put out of the Roll of Children The Bramble of the Wilderness is suffered to grow wild but the Vine is pruned The Stones that are designed for a noble Structure or Building are hewed and squared when others lie by neglected 2. Behave our selves as Children with Patience and Hope 1. With a submissive Patience Father is a word that implieth Authority and Love and Care all which are Arguments of Patience Fathers have a natural Right to Rule we must take it quietly and patiently at their Hands Isaac yielded to his Father when he went to be sacrificed It is said Gen. 22.8 they both went together which noteth his quiet submission But Fatherly Acts are not only managed with Authority but with Love and Care Slaves may be corrected out of Cruelty and Hatred by their Masters but Fathers do not deal so with Children Heb. 12.9 10. Furthermore we have had Fathers of our Flesh which corrected us and we gave them reverence Shall we not much rather
Subjects against Enemies that shall cease but the Kingly Honour which he receiveth from his Subjects shall be for ever and ever he shall always be honoured as King and Mediator of the Church He shall resign the Kingdom that is that way of Administration by which he now governeth for when the Elect are fully converted and sanctified and Enemies destroyed there will be no need of this Care Now after he hath bought us out of his Father's Hands by his Merit and Purchase he is forced to recover us from the Devil by his Power and Conquest The Word is the Rod of his Strength the Sacraments are our Oath of Allegiance in Prayer we perform our Homages by Alms and Acts of Charity we pay him Tribute and Praise and Obedience are the constant Revenues of his Crown This is the first Grant 2. We are given to Christ as Scholars of his School He is the great Prophet and Doctor of his Church certainly Christ loveth the Honour of this Chair He hath also obtained this Title Acts 3.22 A Prophet shall the Lord your God raise up to you from among your Brethren him shall ye hear Christ came out from the Bosom of God to shew us his Heart and Mind So he is called Heb. 3.1 The Apostle of our Profession Christ doth so love a Relation to his Church that you see he taketh the Titles of his own Officers tho he is Lord of the Church yet he is the Apostâ—â— of our Profession he counteth it an Honour to be a Preacher of the Gospel The Son of God is first in the Roll of Gospel-Preachers he is God's Legat à latere an Apostle he laid the Foundation of the Gospel when he was upon the Earth and he teacheth us now he is in Heaven he doth not teach the Ear but the Heart he doth not only set us our Lesson but giveth us an Heart to learn it the Scripture is our Book and Christ our great Master and when he openeth our Eyes we shall see wondrous things in his Law Other Teachers teach for Hire but he bought this Liberty of God that he might open his School and become a Light to Jew and Gentile 3. We are given to him to be Children of his Family The only thing propounded to allure Christ to the Work of Redemption was Isa. 53.10 He shall see his Seed that he might have a numerous Issue and Progeny He delighteth in us tho we are all Benoni's Sons of Sorrow tho he died in the Birth yet he is wonderfully pleased with the Fruitfulness of his Death as a Woman delivered after sharp and sore Sorrow forgetteth all her past Sorrow for joy of the Birth At the last day this will be Christ's Rejoycing and Crown to see the Multitude of his little Ones all brought together Heb. 2.13 Behold I and the Children which thou hast given me It is a goodly sight when Christ shall â—ejoyce in the midst of them and go with them as a glorious Train to the Throne of God the Father Jesus Christ is our Brother and our Father by Regeneration and the Merit of the Cross he is our Father but in the Possession of Heaven he is our Brother for we are Coheirs with him 4. We are given to him as the Spouse of his Bosom This is another of Christ's Honours to be the Churches Bridegroom The Epithalamium is in Canticles and Psal. 45. There the Nuptials are celebrated Ministers they are as John Baptist was called Friends of the Bridegroom Look as a Father giveth her whom he hath begotten to another for a Spouse and Wife so doth God give his Elect to Christ. Indeed Christ hath bought the Church at his Fathers Hands other Wives bring a Dowry but Christ was to buy As Saul gave his Daughter to David but first he was to kill Goliah and to bring the Fore-skins of an hundred Philistines 1 Sam. 17.25 and 18.25 So God gave Christ the Church for a Spouse but Christ was to redeem her with his Blood the infernal Goliah was to be slain Yea ' ere Christ did obtain this Honour he gaineth our Consent by the Power of his Spirit working with the Intreaties of the Word Hosea 2.14 I will allure her and bring her into the Wilderness and speak comfortably unto her and Vers. 19 20. I will betroth thee unto me for ever yea I will betroth thee unto me in Righteousness and in Judgment and in Loving-Kindness and in Mercies I will even betroth thee unto me in Faithfulness and thou shalt know the Lord. First I will allure then betroth As David after he had bought Michal with the danger of his Life yet was fain to take her away from Phaltiel 2 Sam. 3.13 The Devil hath gotten Christ's Spouse in his own Arms he is fain to rescue her and oblige her to Loyalty by the Intreaties of his Spirit Hereafter is the Day of Espousals now the Church is called the Bride then the Lamb's Wife Christ's Honour as well as our Consent is incompleat then he cometh to fetch her and present her to God Eph. 5.27 and bring her into his Father's House Christ is decking her against that Time we are to accomplish the Months of our Purification and to have Odours and Garments out of the King's Wardrobe Esth. 1.12 5. We are given to him to be Members of his Body Here is the nearest Relation and that which Christ most prizeth next to the Title of the Son of God to be Head of the Church O what an honour is this to poor Creatures that Christ will take us into his own mystical Body to quicken us and enliven us and guide us by his Grace To Angels he is a Head in point of Sovereignty and Power Col. 2.10 And ye are compleat in him which is the Head of all Principality and Power But to the Church he is an Head by virtue of Mystical Union Angels are his ministring Spirits but we his Spouse they are not called his Bride nor the Spouse of his Bosom nor the Members of his Body In the Ephesians the Church is called his Body the Fulness of him that filleth all in all Ephes. 1.23 Poor Creatures are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth not count himself perfect without us as if he were a maimed imperfect Christ till all the Church be where he is He treateth his Mystical Body with the same respect that he doth his Natural it is raised ascended glorified so shall we For the present there is some Communion between us he is grieved in our Miseries and we are exalted in his Glory As there is a mutual Passage of Spirits between the Head and the Body so there is a Communion between Christ and us by Donatives and Duties II. How this is a ground of Establishment and Consolation 1. By this Gift we have an Interest both in God and Christ. 1 John 1.3 That which we have seen and heard declare we unto you that ye also may have Fellowship with us and truly
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
is Love in them It is the common Error of the World to be led with false Evidences Many think God loveth them because he spareth them and followeth them with long-suffering and patience and maketh them thrive in the World and blesseth them with the increase and fatness of an outward Portion Ay but Love and Hatred cannot be known by the things that are without us it must be something within us must discover it Eccles. 9.2 All things come alike to all Some are fatted to Destruction and condemned to worldly Felicity God will give them enough Jer. 17.13 All that forsake thee shall be ashamed and they that depart from me shall be written in the Earth because they have forsaken the Lord the Fountain of Living Waters Worldly Happiness may be God's Curse they shall be written in the Earth they shall have Happiness here that have none hereafter On the other hand there are some whose Names are written in Heaven and tho they have little of outward Comforts yet that is matter of Joy Luke 9.20 Rather rejoice because your Names are written in Heaven We must have a better Evidence than things without us before we can see our Names in those eternal Records and be assured that God loves us When God only gives things without you it is a sign you are only hired Servants You have your Reward and are satisfied and when you die your best Days are at an end there is no Inheritance kept for you as Abraham gave Ishmael and the rest of the Sons of the Concubines Gifts and Portions but he reserved the Inheritance for Isaac This is so far from an Evidence of Love that it is rather a sign of Hatred if your Hearts are herewith satisfied Nay as it excludes and cuts off all outward things so it cuts off all outward Profession as Baptism and Hearing of the Word For where the Heart is not washed Baptism is but the Monument of your unfaithfulness and breach of Vows And so for Hearing of the Word it is but like Vriah's Letters he thought they contained Matter of Preferment but when opened they contained Matter of Danger for he was to be set in the Fore-front of the Battel to be destroyed So when you think to come to God with these pleasing Excuses it is Matter of Condemnation because you have heard so much and profited nothing Here is no Evidence without you of the Love of God 2. Things within are excluded There are some Moral Inclinations meer Instincts of Nature which God hath left in Men out of his common bounty and pity to Humane Society Rom. 2.14 15. For when the Gentiles which have not the Law do by Nature the Things contained in the Law these having not the Law are a Law unto themselves Which shew the Work of the Law written in their Hearts These Moral Inclinations by which we avoid gross Sins are not an Evidence of God's Love Again there are Gifts for the use of the Body Hypocrites may have a great share in them Achitophel and Saul had excellent Gifts but this is not an Evidence of God's Love How did God love Christ Herein was a great Evidence of God's Love to Christ he loved him and gave the Spirit to him without measure John 3.33 34. So we know his Love by his Spirit that he hath given to us to witness our Justification and to work our Sanctification The Gift of the Spirit we may know by his Witness and by his Work 1. His Witness Hast thou a full Testimony of thy Adoption Rom. 8.16 The Spirit it self beareth witness with our Spirits that we are the Children of God It is such a certainty as ariseth from Gospel-Grounds working Joy and Peace stirring up to Thankfulness and Love to God which you have in God's way by praying reading hearing meditating I confess there is something lower that may be called the Witness of the Spirit There are Expressions and Impressions Have you not some secret Impressions of Confidence and Liberty in Prayer and Resolutions to wait upon God Doth he not stir you up to cry Abba Father put you upon often calling upon God and waiting upon God There is something in your Heart that carries you to God These Impressions are a kind of Witness and Testimony of the Spirit tho you have not those actual Testimonies of God's Favour 2. His Work Have you the Work of the Spirit what is that The Work of the Spirit is to sanctify and cleanse Ephes. 5.25 26. Christ loved the Church and gave himself for it that he might sanctify and cleanse it It is the greatest sign of God's Anger and Wrath that can be to live and die under the Power of Sin not to be sanctified not to be cleansed not to be washed from Sin And therefore are you sanctified cleansed and washed Rev. 1.5 To him that loved us and washed us from our Sins in his Blood Is there any care of Obedience stirred up in your Hearts The Spirit will cause us to grow in Obedience John 14.23 If a Man love me he will keep my Words and my Father will love him and we will come unto him and make our abode with him 3. There is one thing more in the Expression that the Love wherewith thou hast loved me may be in them and that is If God love thee thou canst not but love him again 1 John 4.16 For we have known and believed the Love that God hath to us God is Love and he that dwelleth in Love dwelleth in God and God in him If thou lovest God his People his Ordinances and delightest in Communion with him his Love is in thee These are the Fruits and Effects of it Vse 3. To press us to labour after the Sense of his Love We should go to Heaven as comfortably and as richly as we can not only creep thither but labour after an abundant Entrance 2 Pet. 1.12 Tho it is not always our Sin to want it yet it is our Duty to strive after this Sense of God's Love in us The Sense of God's Love it is the Flame of Faith Gal. 2.20 I live yet not I but Christ liveth in me and the Life which I live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me It is the ground of our Love to him again 1 John 4.19 We love him because he first loved us The more full and direct the Beams are cast upon any solid Body the stronger the Reflexion It is the Life of Joy that which inlargeth our Hearts in Thankfulness It is our Stay in Afflictions and our Strength in Duties especially in Prayer How can we call God Father unless in Custom and Hypocrisy except we have some sense of our Adoption Therefore labour after the Sense of his Love that it may be in you SERMON XLV JOHN XVII 26 And I have declared unto them thy Name and will declare it that the Love wherewith thou hast loved me may
passed upon us by the law and acquitted and discharged from the guilt of sin and being justified by faith are made heirs according to the hope of eternal life Tit. 3.7 That I will not speak of now because before in the first Verse I now proceed to open unto you the last Thing at first propounded which was 3. The manner of getting our liberty There are three words in the Text Law Spirit and Christ Jesus Let us begin with the last Christ procureth this liberty for us by the merit of his death and intercession The Law or Gospel offereth this liberty to us and the Spirit first applieth it and sealeth it to the Conscience 1. Christ procureth and purchaseth this liberty for us both from the damning power of the Law and the slavery of corruption We were Captives shut up under Sin and Death and he paid our ransom and so obtained for us remission of sins and the sanctification of the spirit remission of Sins Eph. 1.7 In whom we have redemption by his blood the remission of sins That 's one part of our recovery highly necessary for guilty Creatures how else can we stand before the Tribunal of God or look him in the face with any confidence but his redemption did not only reach this but the sanctification of the spirit also Therefore 't is said 1 Pet. 1.18 Ye are not redeemed with corruptible things but by the precious blood of Jesus Christ. Thus Christ doth what belongeth to him and none can share with him in this honour 't is his merit that is at the bottom of the Covenant and procured for us both the favour and image of God that we might love him and be beloved by him 2. There is a Law or New Covenant which offereth this grace to us The law of nature concludeth men under Sin and pronounceth Death upon them Christ hath set up a new remedial Law of Grace by which we are called to submit to Christ and thankfully to accept of his merciful preparations even the great benefits of pardon and life The Gospel or New Covenant doth its part First There is Grace published or offered to us Luke 4.18 The Spirit of the Lord is upon me for he hath anointed me to preach deliverance to the captives 'T is not enough that our ransom be paid but the offer must be made or else how shall it be laid hold upon by faith and received with thankfulness and with a due sense of the benefit Now the Gospel sheweth liberty may be had upon sweet and commodious and easie terms 2. The terms are stated in the Covenant That we give up our selves to the Lord by Christ and be governed and ruled by the conduct of his Word and Spirit Gal. 3.2 Received ye the spirit by the works of the law or the hearing of faith And 2 Tim. 2.25 26. In meekness instructing those that oppose themselves if peradventure God will give them repentance to the acknowledging of the truth And that they may recover themselves out of the snare of the devil who are taken captive by him at his will The Covenant is not left to our humours and fancies to model and bring it down to our liking no nor are only the benefits offered but terms stated Isa. 56.4 That chuse the things that please me and take hold of my covenant When he hath stated his terms 't is too late for man to interpose his Vote or to imagine to bring down Christianity to a lower rate for we must not new model it but take hold of it as God hath left it Be in Christ and walk after his Spirit 3. This liberty is assured and established by the Covenant the Conscience of sin and the fears of condemnation are not easily done away and we are so wedded to our lusts that the power of reigning sin is not easily broken therefore we had need of a sure firm Covenant to ratifie these Priviledges to us because our fears are justified by a former Law made by God himself therefore God would not deal with us by naked Promise but put his Grace into a Covenant-form that we may have as good to shew for our Salvation as we had for our Condemnation yea and more And God hath added his Oath That the consolation of the heirs of promise might be more strong Heb. 6.18 And it being a latter grant former transactions cannot disannul it so that the Covenant doth its part also to free beâ—ievers from the power of Sin and the fears of Condemnation 4. The Spirit applieth this grace both as to the effects and the sense as to the effects he applieth it in effectual calling as this quickning spirit doth regenerate us and convert us to God and break the power and tyranny of Sin the wages whereof is Death the Gospel is the means but the blessing is from the Spirit John 8.32 Ye shall know the truth and the truth shall make you free that is ye shall know it savingly so as to feel the power and efficacy of it To be set free to know love serve and delight in God is that liberty that we have by the free Spirit Psal. 51.12 Restore unto me the joy of thy salvation and uphold me with thy free spirit 2. The spirit sealeth it as to the sense when we come to discern our freedom by the effects of it in our own souls Eph. 1.13 After ye believed ye were sealed with that holy spirit of promise And in the fruit of Christs purchase Gal. 4.4 5 6. But when the fulness of time was come God sent forth his Son made of a woman made under the law to redeem them that were under the law that we might receive the adoption of sons And because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba Father The Spirits seal is Gods impress upon our Souls left there not to make us known to God for he knoweth who are his from all eternity but for the increase of our joy and comfort not by guess but some kind of certainty 1 John 4.13 Hereby we know that we dwell in God and God dwelleth in us by his spirit that he hath given us by the Spirit dwelling and working in us we know our interest this is not so absolutely necessary as the former to our safety but very comfortable There is a Spirit that attendeth the Law reviving fears in men and a sense of Gods Wrath and there is a Spirit attending the Gospel inclining us to come to God as a Father Rom. 8.15 The one is called the spirit of bondage the other the spirit of Adoption Now because the law is so natural to us we the more need this liberty Vse 1. Since there is a Liberty by Christ and that wrought in us by the Spirit but dispensed by the Gospel let us seek it in this way Therefore consider 1. Your need since every man is under the power of Sin naturally and so under a sentence
but be raised up from the grave and their vile bodies be changed like unto the Glorious Body of their Redeemer SERMON XIV ROM VIII 11 If the Spirit of him that raised up Iesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you THE Apostle is answering a doubt How there is no Condemnation to them that are in Christ since death which is the fruit of sin yet remaineth on the Godly Answer 1. By concession that sin is indeed the seed and original of mortality the body is dead because of sin Not only the carnal undergo it but the justified tho the guilt of sin be taken away by a pardon and the dominion and power of it be broken by the Spirit of Christ yet the being of it is not quite abolished and as long as sin remaineth in us in the least degree it maketh us subject to the power of death 2. By way of correction He opposeth a double comfort against it Destruction by sin is neither total nor final First Not total 't is but an half death v. 10. The spirit is life because of righteousness Secondly Nor final it hath a limit of time set which when it is expired the body shall have an happy Resurrection and that by vertue of the same spirit by which the soul is now quickned so that mark both parts receive their happiness by the spirit the soul and the body the soul tho it be immortal in its self yet the blessed immortality it hath from the spirit the spirit is life because of righteousness and the dead body shall not finally perish but be sure to be raised again by the same spirit If the spirit of him c. In the Words we have 1. The condition upon which the Resurrection is promised if the Spirit 2. The certainty of performance set forth 1. By the Author or efficient cause he that raised up Jesus from the dead 2. By his spirit that dwelleth in you the way and manner of working 1. The condition A Resurrection is necessary but an happy Resurrection is limited by a condition Phil. 3.11 If by any means 2. The certainty of performance 1. From the Author of God described by his eminent and powerful work he that raised up Jesus from the dead This is mentioned partly as an instance of his power and partly as an assurance of his will first an instance of his power Eph. 1.18 19. According to the working of his mighty power which he wrought in Christ when he raised him from the dead Our Resurrection is a work of the same Omnipotency with that which he first evidenced in raising Christ from the dead the same power is still imployed to bring us to a glorious Eternity Secondly 'T is an assurance of his will for Christs Resurrection is a pattern of ours 1 Cor. 6.14 God hath both raised the Lord and will also raise up us by his own power 2 Cor. 4.14 Knowing that he that raised up Jesus shall also raise us up by Jesus 2. For the way and manner of bringing it about by his spirit that dwelleth in us Where take notice 1. Of the Relation of the Holy Spirit to God Secondly His interest in and nearness to us 1. His relation to God He is called his Spirit and the Spirit of him that raised Jesus from the dead That is of God the Father The Holy Spirit is sometimes called the Fathers Spirit and sometimes Christs Spirit because he proceedeth both from the Father and the Son the Fathers Spirit John 15.26 When the Comforter is come whom I will send to you from the Father even the spirit of truth he is also called Acts 11.4 The promise of the Father and Christs Spirit Rom. 8.9 If any man have not the Spirit of Christ he is none of his and Gal. 4.6 God hath sent forth the Spirit of his Son into our hearts Now the Spirit being one in essence and undivided in Will and Essence with the Father and the Son surely the Father will by or because of the Spirit dwelling in us raise us again for Father Son and Holy Spirit are one and the same God 2. His interest in and nearness to us he dwelleth in us All dependeth upon that mark he doth not say he worketh in us per modum actionis transeuntis so he worketh in those that resist his work and shall perish for ever but per modum habitus permanentis as we are regenerated and sanctified and the effects of his powerful Resurrection remain in those habits which constitute the new nature so the Spirit is said to dwell in us and in the former verse Christ to be in us if Christ be in you the body is dead because of sin verse 10. Doct. That the bodies of Believers shall be raised at the last day by the spirit of holiness which now dwelleth in them 1. I shall a little open this inhabitation of the spirit 2. Shew you why 't is the ground and cause of our happy Resurrection 1. For the first the inhabitation of the Spirit Dwelling may relate to a double Metaphor either to the dwelling of a man in his house or of God in his Temple of a man in his house 1 John 3.24 And he that keepeth his commandments dwelleth in him and be in him so it noteth his constant familiar presence or of God in his Temple 1 Cor. 6.16 Know ye not that you are the Temple of God and the spirit of God dwelleth in you Which noteth a sacred presence that presence as a God to bless and sanctifie the spirit buildeth us up for so holy an use and then dwelleth in us as our Sanctifier Guide and Comforter the one maketh way for the other first a Sanctifier and then a guide as a ship is first well-rigg'd and then a Pilot and by both he comforts us he hath regenerated and guided us in the way of holiness first he sanctifieth and reneweth us Tit. 3.5 But according to his mercy he saved us by the washing of Regeneration and the renewing of the Holy ghost and John 3.6 That which is born of spirit is spirit First he buildeth his House or Temple and then cometh and dwelleth in it Secondly He guideth and leadeth us in the ways of holiness Rom. 15.14 And my self also am perswaded of you my brethren that you also are full of godliness filled with all knowledg If we live in the spirit let us also walk in the spirit Gal. 5.25 Before we were influenced by Satan Eph. 2.2 Wherein in times past ye walked according to the course of this world according to the prince of the power of the air that now worketh in the children of disobedience He put us upon anger malice envy unclean lusts and noisome and filthy ways and we readily obeyed 2 Tim. 2.28 And that they may recover themselves out of the snares of the devil who are taken captive
at his will But the old Inmate is cast out and now we are guided and influenced by another Lord. Thirdly He comforts us with the sense of Gods fatherly love and our eternal inheritance Rom. 8.16 The spirit it self beareth witness with our spirit that we are the children of God 2 Cor. 2.22 Who hath also sealed us and given us the earnest of the spirit into our hearts By both he leaveth upon the soul a sweet taste and rellish of spiritual and heavenly things 2. Why this inhabitation is the ground of a blessed resurrection 1. To preserve the order of the personal operations To make this evident consider 1. That rising from the dead is a work of divine power for to him it belongeth to restore life who gave life at first 2 Cor. 1.10 Who hath delivered us from so great a death c. and is verified in plain experience 2. That this divine power belongeth in common to Father Son and Holy Ghost who being one and the same God concurred in the same work and whatever is done by the Father or Son is done by the Spirit also and whatever is done by the Spirit is done by the Father and Son also As for instance apply it to the resurrection of Christ or our resurrection To the resurrection of Christ 't is ascribed to the Father and God the Father who raised him from the dead To God the Son in other places Christ is said to rise again by his own virtue and power Rom. 4.25 He dyed for our offences and rose again for our justification not raised only but rose again So the Spirit is said to raise Christ Rom. 1.4 And declared to be the Son of God with power according to the spirit of holiness by the resurrection from the dead So 1 Pet. 3.18 crucified in the flesh and quickned in the spirit So our resurrection we are raised by the Father for in the Text 't is said we are raised by the spirit of him that raised Jesus from the dead We are raised by Christ John 5.21 For as the Father raiseth up the dead and quickneth them even so the son quickneth whom he will So by the Spirit we are raised as in the Text He shall quicken your mortal bodies by his spirit that dwelleth in you 3. They all concur in a way proper to them In all their personal operations 't is ascribed to the Father as the first fountain of working and spring and well-head of all grace who doth all things from himself and by the Son and Holy Ghost as it refers to Christs resurrection and ours also so Christs resurrection 't is ascribed to God and Father who in the mystery of Redemption hath the relation of Supreme Judg Acts 2.32 This Jesus hath God raised up and Acts 10.40 Him hath God raised up the third day And there is a special reason why it should be ascribed to God as the Apostles when they stood upon their priviledg let them come and fetch us out Acts 12.39 so the God of peace that brought again from the dead the great shepherd c. as referring it to his judicial power Heb. 13.26 Tho Christ had power to rise yet no authority our Surety was fetched out of prison by the Judg. And then 't is ascribed to Christ himself Joh. 2.19 Destroy this temple and in three days I will raise it up which he spake of the temple of his body To prove the Divinity of his Person it was necessary that he should thus speak or to prove himself to be God John 10.18 I have power to lay down my life and to take it up again He could put a period to his sufferings when he pleased So for the Holy Ghost he raised Christ because the Spirit sanctified his humanity and by him the humane nature of Christ was made partaker of created holiness and so qualified to rise again when he had done his work all the created gifts came from the spirit and therefore they are called the anointing of the Holy Ghost with which he was anointed So to our resurrection God raiseth the dead as 't is usually said in Scripture and Christ raiseth the dead Every one that believeth on the son hath everlasting life and I will raise him up at the last day John 6.40 The spirit raiseth and still in a way proper to each person to understand which we must observe that there are three ways of subsistence in the Divine Nature which carry a great correspondence with the prime Attributes in God which are Power Wisdom and Goodness Power we conceive eminently in God the Father it being the most obvious by which the Godhead is apprehended and so proper to him who is the beginning of being and working Rom. 1.20 His eternal power and Godhead are seen by the things which are made Wisdom is appropriated to Christ who is often represented in Scripture as the Wisdom of the Father especially Prov. 8. And goodness to the Spirit therefore often called the good Spirit Neh. 9.20 and Psal. 143.10 Not but that all these agree to each person for the Father is powerful wise and good so the Son and so the Holy Ghost and love is sometimes appropriated to the Father namely the Fountain and original Love But the Evangelical operative and communicative love of God is more distinctly ascribed to the Spirit because all benefits come to the Creature this way we have our natural being from him Job 33.4 The Spirit of God hath made me and the breath of the Almighty hath given me life The first clause relateth to the body the Spirit of the Lord hath made me that is framed the body the second to the soul that Spirit of Life that God breathed into man when his body was framed and organized to receive it the Spirit created and formed in man the reasonable soul so the new being which is communicated to us by the Redeemer through the covenant of Grace Tit. 3.5 6. Our glorious being which is considered either as to soul or body as to soul the spirit is life because of righteousness as to body the words of the Text. Well then the Holy Ghost is the operative love of God working from the Power of the Father and Grace of the Son and whatever the Father or Son doth you must still suppose it to be communicated to us by the Spirit 2. Because the Holy ghost is vinculum unionis the bond of union between us and Christ. We are united to him because we have the same Spirit which Christ had there is the same Spirit in Head and Members and therefore he will work like effects in you and him if the Head rise the Members will follow after for this Mystical Body was appointed to be conformed to their Head as in obedience and suffering so in happiness and Glory Rom. 8.29 Predestinated to be conformed to the image of his Son Christ was raised therefore they shall be raised Christ was raised by the Spirit of Holiness
so you are raised by the same power of the Holy Ghost Christ is as tender of his Mystical Body as of his natural body therefore will not lose one Member or Joint of it Joh. 6.39 I must lose nothing and the Spirit doth his office in you as in him for you are to be raised up with him and as he was raised we feel the power of our Resurrection in our Regeneration and we feel the comfort of it in our being raised to glory Head and Members do not rise by a different power how then you will say are the wicked raised by Christ They are raised ex officio judicis but not beneficio Mediatoris by him as a Judg not by him as a Redeemer There will be a Resurrection both of the wicked and the godly the one by the power of Christ as Judg the other by the power of his Spirit as Redeemer the one are forced to appear the other go joyfully to meet the Bridegroom the one by Christs power as Judg shall have the sentence of condemnation executed upon them the other by vertue of Christs Life and Resurrection shall enter into the possession of the blessed a state of bliss and eternal life wherein they shall enjoy God and Christ and the company of Saints and Angels and sing Hallelujahs for ever 3. Because the Spirit of Sanctification worketh in us that Grace which giveth us a right and title to this glorious estate For by Regeneration we are made children of God and so children of the Resurrection Luk 20.35 36. But they which shall be counted worthy to obtain that world and the resurrection from the dead neither marry nor are given in marriage neither can they die any more for they are equal to the Angels and are the children of God being the children of the resurrection Being admitted into his family here we we may expect to be admitted into his presence hereafter And the actual holiness if we live to years of discretion is necessarily required to a blessed and glorious resurrection Gal. 6.8 If we sow to the flesh we shall of our own flesh reap corruption but if we sow to the spirit we shall of the spirit reap life everlasting There is no Harvest without sowing and as the Seed is so will the Harvest be They that lavish out their time and care and estates in feeding their own carnal desires must expect a crop accordingly which is death and destruction but they that obey the spirit and sow to righteousness shall obtain eternal life for till the cause of death be taken away which is sin we may fear a Resurrection but cannot expect a resurrection to our comfort 4. The spirit doth not only regenerate and convert us which giveth us a right but abideth in us as an earnest Eph. 1.14 We were sealed with that holy spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession Where observe Three Things First How the heirs of promise are distinguished from others Secondly The use of this mark and distinction Thirdly The time how long this abideth with us and all this will fully prove the point in hand 1. The mark of all those whom God admitteth into the Gospel State They are sealed with that holy Spirit of promise that is secured set apart as those that have interest in the new Covenant by that spirit of holiness which is promised to believers for the spirit is called the promise of the Father the renewing and sanctifying work of the spirit or the image of Christ impressed upon the soul is this seal and the comfort and joy that floweth thence is an appendage to it as the work of Sanctification is more and more carried on and is fruiâ—ful in holiness of life so we are more and more distinguished as a people set apart to serve and please and injoy the holy and blessed God Now you that are exercised with so many doubts and scruples about your interest in the promise would it not be exceeding comfortable to you if you had your seal and warrant for a sincere claim to the priviledges of the Gospel by the saving graces of the spirit or the impression of the image of Christ upon your hearrs You may be abundantly satisfied for where these saving graces and fruits of holiness are found your right and interest in the promise of eternal life is clear and manifest for this is the mark of the holy spirit and the seed of life eternal 2. The use for which the holy Spirit and saving graces bestowed on them serveth is to be the earnest of the inheritance An earnest is a pledg or first part of a payment which is an assurance or security that the rest of the whole price shall not fail to follow So the Spirit and his Graces is the earnest given by God to confirm and assure the bargain that at last he will bestow upon us our full portion or salvation and eternal life its self The presence and working of the spirit in our hearts is this earnest assoon as you give up your selves to God in covenant you have a right but the Possession is delayed for a season therefore he giveth us part in hand to assure us he will bestow the whole in due time for we need to be satisfied not only as to our present right but our future possession The spirit and his work of grace received here is glory begun a part it is tho but a small part in regard of what is to ensue 3. The time how long the use of this earnest is to continue until the Redemption of the purchased possession The words are somewhat obscure What is the purchased possession It 's taken for the persons acquitted and purchased that is to say the Church and People of God holy and sincere Christians for they are Christs possession whom he hath dearly bought 1 Cor. 6.10 and recovered out of the hands of Satan their old possessor and master Col. 1.13 The Redemption of them is still their full and final deliverance Eph. 4.30 Whereby ye are sealed to the day of redemption Their deliverance is but begun now and their bonds but in part loosed but they are fully freed from the effects of sin at the last day when death its self is abolished and their bodies raised up in glory The earnest is given the holy spirit with his graces to abide with us till then at that time there is no farther use of an earnest for there is no place left for doubts and fears Till this day comes Gods earnest abideth with us that is in our souls till our bodies be reunited to them and this fully proveth the matter in hand 5. His respect to his old dwelling place he once dwelled in our bodies as well as in our souls 1 Cor. 6.19 Know you not that your bodies are Temples of the Holy Ghost Our bodies was his Temple and honoured by his presence he sanctified our bodies as
exercised with many vexations and sorrows But the relicks of the corruption were his greatest burden not when shall I come out of these afflictions but who shall deliver me from this body of death 2. By endeavours and striving against it There may be some dislike of sin in a natural heart for conscience will sometimes take Gods part and quarrel against our lusts otherwise a wicked man could not be self-condemned and hold the truth in unrighteousness but checks of conscience are distinct things from the repugnancies of a renewed heart a wicked mans conscience telleth him he should do otherwise when his heart inclineth him to do so still But a renewed heart hateth sin and therefore there is a constant earnest endeavour to get it subdued and doth watch pray plead for God use means dare not rest in sin or live in sin Yea 3. Prevail against it so far that the heart is never turned away from God to sin 1 John 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God His heart cannot easily be brought to it he looketh upon it as a monstrous incongruity Gen. 39.9 How can I do this great wickedness and sin against God! 2 Cor. 13.8 For we can do nothing against the truth and Acts 4.20 For we cannot but speak the things which we have seen and heard There is a natural cannot and a moral cannot the natural cannot is an utter impossibility the moral cannot is a great absurdity the new life breedeth such an aversion of heart and mind from sin such constant rebukes and dislikes of the new nature A Child of God is never in a right posture till he doth look upon sin not only as contrary to his duty but his nature they have no satisfaction in themselves till it be utterly destroyed 3. As a spirit of love the great work of the spirit is to reveal the love of God to us and to recover our love to God for the spirit cometh to us as the spirit of Christ by vertue of his redemption now the infinite goodness and love of God doth shine most brightly to us in the face of our Redeemer in the great things which he hath done and purchased for us and offered to us we have the fullest expression and demonstration of the love of God which we are capable of and which is most apt to kindle love in us to God again Rom. 5.8 God commendeth his love to us that while we were yet sinners Christ died for us and 1 John 2.1 2. My little children these things write I unto you that ye sin not and if any man sin we have an advocate with the Father Jesus Christ the righteous And he is the propitiation for our sins and not for ours only but also for the sins of the whole world and Eph. 3.18 19. That you may be rooted and grounded in love and comprehend with all Saints what is the breadth and length and depth and height and may know the love of Christ which passeth all knowledg Now the spirit attending this dispensation surely his great work and office is to shed abroad the love of God in our hearts Rom. 5.5 and Gal. 4.6 And because ye are sons God hath sent forth the spirit of his son into our hearts crying Abba Father That being perswaded of Gods fatherly love we may love him again and study to please him Therefore nothing doth stir us up against sin so much as the sense of Gods love in Christ shall sin live which is so contrary to God Shall I take delight in that which is a grief to his Holy Spirit cherish that which Christ came to destroy Live to my self who am so many ways oblged to God displease my father to gratify the flesh Alas how many read and hear of this who are no way moved into an indignation against sin 'T is not the love of God called to mind by a few cold thoughts of ours that worketh so but the love of God shed abroad in our hearts by the spirit that melts the heart maketh us a shamed of our unkindness to God and stirreth up an hatred against sin 6. After conversion and the spirits becoming a spirit of light life and love to us after grace is put into our hearts to weaken sin still we need the help of the spirit partly Because habitual grace is a created thing and the same grace that made us new creatures is necessary to continue us so For no creature can be Good independently without the influence of the prime good all things depend in esse conservare operari on him that made them In him we live and move and have our being Acts 17.28 If God suspend his influence natural agents cannot work as the fire cannot burn as in the case of the three Children much less voluntary and if there be this dependance in natural things much more in supernatural Phil. 2.12 13. Will and Deed are from God first principles of operation and final accomplishment Partly because in the very heart there is great opposition against it there is flesh still the warring law Rom. 7.23 gratia non totaliter satiat The cure is not total as yet but partial therefore they need the spirit to guide and quicken and strengthen them Partly as it meeteth with much opposition within so it is exposed to temptations without Satan watcheth all advantages against us and the soul is strangely deluded by the treachery of the senses and the revolt of the passions and our corrupt inclinations when temptations assault us so that unless we have seasonable relief how soon are we overtaken or overborn Adam had habitual Grace but gave out at the first assault A City besieged unless it be relieved compoundeth and yeildeth so without the supply of the spirit we cannot stand out in the hour of trial Eph. 3.16 That he would grant you according to the riches of his glory to be strengthned with might by his spirit in the inner man Secondly The necessity of this Concurrence and Co-operation 1. Of the Spirt with us 2. We by the Spirit 1. Of the spirits work we cannot without the spirit mortifie the deeds of the body 1. From the state of the person who is to be renewed and healed A sinner lying in a state of defection from God one that hath lost original Righteousness averse from God yea an enemy to him prone to all evil weak and dead to all spiritual good and how can such an one renew and convert himself There is no sound part left in us to mend the rest 'T is true he hath reason left and some confused notions and apprehensions of good and evil but the very apprehensions are maimed and imperfect and we often call evil good and put good for evil Isa. 5.20 However to chuse the one and leave the other that is not in their power We may have some loose desires of
cannot rationally expect the best and richest Fruits of this gift and to be inabled and inlarged by the spirit who do not give such ready entertainment and obedience to his motions as the more serious and fruitful Christian doth 4. But do all that have it know that they have it I Answer 1. The spirit of adoption is in some weak and therefore not so perceptible as it is in others for small and weak things are hardly discerned All Gods Children have the spirit of adoption in the effects though not in the sense and feeling of it They have the spirit of comfort though not the comfort of it for if any have not the spirit of Christ they are none of his Rom. 8.9 The Witness of his spirit is spoken of as distinct from receiving the spirit v. 16. There is a Child-like inclination and impression left upon them tho they know it not own it not There is a difference between the thing its self and the degree we cannot say we have not the spirit of adoption because we have not so much of this spirit calming our hearts rebuking our fears and filling us with joy and peace in believing The spirit was given to Christ without measure but to Christians in a different measure and proportion as they yield up themselves more or less to the conduct of his grace and overcome the enemies of their peace the Devil the World and the Flesh the impression is left upon some in a smaller upon some in a larger character all are not of a growth and size some are more real Christians others only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eminent grace will more discover its self than a little grace under an heap of imperfections a fervent love will be felt and a lively hope of Heaven demonstrate its self and an exact obedience less liable to dispute as we increase in Love and Heavenly mindness so the spirit discovereth his presence in us 2. Where the spirit of adoption acteth at the lowest rate there is something to difference it from the spirit of bondage 1. They are carried on to wait upon God upon Gospel grounds though they cannot apply the comforts and enter themselves heirs to the priviledges thereof some know they are of the truth and can make out their title with clearness and satisfaction 1 John 3.14 And hereby we know that we are of the truth and shall assure our hearts before him others depend on Gods general offer while their claim and sincerity is as yet questionable God offereth to be a Father in Christ to all penitent believers and so we are incouraged to come to him by Christ the Apostle telleth us Heb. 7.19 That the gospel brought in a better hope by vertue of which we draw nigh to God There is a Child-like inclination when there is not a Child-like familiarity and boldness the soul cannot keep away from God but will come to him that he may pardon our sins and heal our souls and save our persons now this is the spirit of adoption in the lower or more obscure way of addressing our selves to God as a Father 2. There are child-like groans as well as child-like comforts compare Rom. 8.26 The spirit it self maketh intercession for us with sights and groans which cannot be uttered with 1 Pet. 1.8 In whom though now you see him not yet believing ye rejoyce with joy unspeakable and full of glory In some the spirit only discovereth himself by hungring and thirsting after righteousness in others he worketh peace which passeth all understanding and joy unspeakable and full of glory 3. There is a child-like reverence when there is not a child like confidence They are affraid to offend their Heavenly Father though they cannot challenge all the fruits and effects of his Fatherly love as belonging to them when they cannot own him as a Father with delightful confidence yet they dare not offend him for all Gods Children have a Child-like love to him when they have not a full sense and assurance of his paternal love to them for he hath a title to our dearest love before we can make out a title to his benefits now they that love God hate evil Psal. 97.10 are tender of omitting any duty or committing any offence where there is this Holy awe there is a spirit of adoption 't is an owning of God as a Father 1 Pet 1.17 If ye call on the Father c. And therefore this reverence we call filial fear 4. The heart is carryed out to heavenly things though we cannot call them ours All that are children do look after a childs Portion there is a twofold hope First an hope which is the effect of regeneration 1 Pet. 1.3 And an hope which is the effect of experience Rom. 5.4 Now this puts a difference between the spirit of Bondage and the servile mercenary spirit when the currant of thine affections is carried out after the eternal inheritance servants and mercenaries must have pay in hand they covenant with you from day to day or from quarter to quarter or from year to year a child in the Family tarryeth for a Childs Portion Math. 6.4 When thou dost thine alms do not sound a trumpet before thee as 〈◊〉 hypocrites do in the synogogue and in the street they have their reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 present wages they look for discharge God from other things if he wiâ—l give them the honour and pleasure of the world they are satisfied and look for no more 5. Why this is the fruit of the new covenant dispensation There are three things which must not be severed 1. The object 2. A powerful agent 3. The disposition of the subject thence resulting 1. There is an object and that is the Gospel offering pardon and life reconciliation with God and the everlasting fruition of him in Glory In the Gospel or new covenant we have the highest discovery of Gods Fatherly goodness that he might be more amiable and lovely to us and be loved by us the great end of reconciling and saving lost man by Christ his wonderful condescention in his incarnation life sufferings and death was to commend his love to us Rom. 5.8 Herein God commended his love to us in that when we were yet sinners Christ died for us To this end also tend his merciful covenant and promises that we might not look upon God as a condemning Judg but as a gracious and reconciled Father offering to be so to all that will accept Christ and submit to him God would not immediately beget this perswasion in our minds by his own secret power but use this objective means work upon our love by love because he will work on man agreeably to the nature of man his covenant shall speak him a Father that we may apprehend him as a Father 2. There is an internal powerful agent and that is the spirit Besides the external objective means there must be an internal effective cause for though Gods Fatherly love
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
Progress in Religion and stop there they lose what they have Luk. 8.18 From him that hath not shall be taken what he seemeth to have to him that imployeth his stock more shall be given but the other is on the losing hand Secondly As to the Hope and Comfort that followeth this Profession An Inclination to that which is good I suppose without that there can be no true Comfort 'till we should submit to the Conditions of the Gospel-law Matth. 5.28 29 30. There Temporaries are defective all therefore see it and know it when they are serious and considerative and their mistakes and misconceits are blown away by Death and Judgment now the conditions are Believing Repenting and Gospel-walking Now their Faith will not yield Comfort Gal. 5.6 Neither Circumcision nor Vncircumcision availeth any thing but Faith that worketh by love Not their Repenting not a little sorrow for sin past 'till carnal Distempers are mortified 2 Cor. 7.10 So for Gospel-walking not a loose owning of Christ Mat. 7.21 'till there be a full Obedience to his Law putting it in practice with an upright Heart which is not consistent with allowed failings A man may profess himself a Christian yet if he do not his Fathers Will he may come short USE Oh then let us take heed we be not of the number of those whose Lamps are gone out The Lamps of the Sanctuary were never to go out but to burn alwayes Exod. 17.20 To this end 1. Apply your selves to Christ in the use of his appointed means for the renewing your Natures That his Spirit may give you a new Understanding and a new Heart God hath made the offer Ezek. 36.26 and it is only made good to those that diligently attend upon the appointed Means 2. Improve what you receive in that way 1 Thess. 5.14 Quench not the Spirit Fire may be quenched by powring on water or withdrawing the Fuel Quench not the Spirit by fleshly delights nor by a careless Conversation 3. They ask the wise Give us of your Oyl First This demand was unseasonable to be getting Oyl when they should use it to have their Oyl to buy when their Lamps should have been burning There is a time of getting if we lose that our opportunity is gone Luke 14.32 Isa. 55.2 John 9.4 While you have the day work for the night cometh in which no man can work Secondly It was extorted by meer necessity In a time of straits and distresses men will call upon the People of God to help them as Pharaoh called for Moses and Aaron when Gods Judgements were upon him SERMON VII MATTH XXV v. 9. But the wise answered saying Not so lest there be not enough for us and you but go ye rather to them that sell and buy for your selves IN the words we have 1. A Denyal 2. The Reason of the Denyal 3. Their advice and Counsel to the foolish First The Denyal not so 't is not a churlish and envious Denyal but such an Answer as the nature of the thing would bear If they should be so kind they would deprive themselves and not leave sufficient for them both therefore they were better take the usual way of supply Three points are in this Verse 1 Doct. Every one must get Oyl into his own Lamp or get Grace of his own or else in the day of his Accounts the Grace of others will do him no good Secondly From the Reason lest there be not enough for us and you 2 Doct. They that have most grace have none to spare 3 Doct. If we would get Grace we must have recourse to the Ordinances For the first Point That every man must get Grace of his own 1. I do not hereby exclude the Righteousness of Christ or his communicating his Spirit to us There is a great deal of difference between Christ and the Saints in point of Sufficiency Power and Authority First They have not a Sufficiency for themselves and us too Christ hath a fulness out of which you may receive enough John 1.16 Of his fulness we receive grace for grace There is plenitudo Fontis plenitudo Vasis The Fulness of a Fountain and the Fulness of a Vessel The fulness of a Vessel is lessened and abated the more you take out of it the Creature is wasted by giving but a fountain is ever flowing and overflowing it keepeth its fulness still though it affordeth to others God saith to Moses Numb 11.12 I will take of the Spirit that is upon thee and put it upon them The words seem principally to intend as if his own Gifts and Abilities were given to them to help bear a part in the burden of the Government Secondly In point of Power they have no power to transfuse and put over their Righteousness to another As a man cannot divide and part his Life between him and another But Christ who liveth in us and is spiritually united to us he can impart his Grace and Righteousness 2 Cor. 5.21 He was made sin for us who knew no sin that we might be made the righteousness of God in him Gal. 2.20 The life that I live in the flesh I live by the Faith of the Son of God Thirdly If they could do so they have no Authority and Commission to do it as God hath given to Christ Joh. 3.34 35. For he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure unto him The Father loveth the Son and hath given all things into his hand And Joh. 17.2 As thou hast given him power over all flesh that he should give Eternal Life to as many as thou hast given him Such a difference there is between the Lord Jesus Christ and the Saints He can give us of his Oyl and will do it will not deny those that seek it humbly and seasonably and have enough himself as the precious Oyntment upon Aarons head and beard ran down to the skirts of his Garments Psal. 133.2 so doth Christ the Head communicate his Gifts and Graces to all his Members 2. I do not hereby exclude the Benefit which we have by the Communion of the Saints in the Mystical Body of Christ here in this World The Members are mutually usefull to one another as 't is said Col. 2.19 From which all the Body by joynts and hands having nourishment ministred and knit together increaseth with the increase of God 'T is from the Head but knit together by Nerves Veins and Arteries The Apostle saith that every joynt supplyeth something Eph. 4.16 we communicate to one another that strength and nourishment which all receive by the Head There is no Member but is of use we have benefit from one anothers Gifts and Graces or else we could not be serviceable in the Body But the Case in the Text is different these foolish Virgins had their former advantages which they should have improved to have supplyed them in the day of their Account Now the wise could not help the
First Let me observe to you that there is a twofold fear Filial and Servile Child-like and Slavish The one is a lawful and necessary fear such as quickneth us to Duty Phil. 2.12 And is either the fear of Reverence or the fear of Caution The fear of Reverence is nothing else but that awe we are to have of the divine Majesty as Creatures or our humble sense of the condition place and duty of a Creature towards its Creator The fear of Caution is a due sense of the Importance and Validity of the business we are engaged in in order to Salvation certainly none can consider the danger we are to escape and the blessedness we aim at but will see a need to be serious And therefore this fear is good and holy 1. But there is besides this a slavish fear which doth not further but extreamly hinder our work For though we are to fear God yet we are not to be afraid of God This is that which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposite to the Spirit of Adoption Rom. 8.15 and a cowardly fearful Spirit opposite to that Spirit of Power and Love and of a sound Mind which is the principle of all faithful Service to God They that are under the Spirit of bondage serve not God as Children serve a Father but as Slaves serve an hard and cruel Master Fear is the inseperable Companion of this Spirit which must needs be a great hinderance to our Duty because it begets hatred to God and the torment it bringeth to our selves As it breedeth Hatred to God Oderunt quem metuunt quem odimus periisse cupimus when we only dread God for his Vengeance we keep off from him as a dissolute servant hateth that Master who would scourge him for his Debaucheries The Nature of this fear is to drive us from God Gen. 3.7 10. I was afraid So because of the Torment it bringeth to us Eph. 4.18 For the legal Spirit 't is called a Spirit of bondage Rom. 8.15 It hath fear and torment in it and is an Enemy to us for it banisheth all those sweet Principles which should enliven our Service as Love to God and Delight in our work which doth enliven and inspire every thing that we do with an earnest Spirit But where Love is wanting and all the Comfort that should accompany our duties 't is lost either a man doth nothing or all that he doth is in a compulsory manner by meer force and so our hands must needs be weakned in Gods Service if we be not totally discouraged For often it endeth in a Despair of pleasing or being accepted with God There is a lazy sottish Despair as well as a raging tormenting Despair Jer. 18.12 There is no hope we will walk in the Imagination of our own Hearts Cast off all care of the Souls Welfare This was the fear of the sloathful Servant in the Text and such a fear have many others in the bosom of their hearts by which they can never do any thing effectually in the business of Religion by reason of their-strong Prejudices occasioned by their own tormenting fear 2. That this fear is begotten in us by a false opinion of God that rendereth him dreadful rigorous and terrible to the Soul The Servant in the Text doth not only say I was afraid but giveth a reason of it I knew that thou wert an hard man reaping where thou hast not sowed and gathering where thou hast not strawed A parabolical speech to set forth a cruel Tyrant that doth exact upon those that are under him without Mercy and Reason Our Affections follow our Apprehensions and we either love or fear according to the inward notions that we have of God in our minds They that know thy name will trust in thee Psal. 9.10 If we had righter notions of God we would love him more and trust him more But when we conceive amiss of him accordingly we are affected to him And therefore we should take heed what Picture we draw of God in our minds for if we have only such apprehensions as render him grievous and burdensome to us these thoughts will leven our Hearts and make us either neglect his Service or do it by constraint in a very awkward and uncomfortable manner If the Devil can bring you to have a base opinion of God as cruel and tyrannical and once possess you with sowre thoughts and fretful Jealousies or harsh surmises of his Government it will turn all your love and obedience into hatred and slavish fear Therefore those that consider that Love is the great principle of Obedience should also consider that there is nothing so necessary to breed love as good thoughts of God and a due sense of his goodness in Christ come to this once and then all that he requireth and doth will be acceptable to us His Laws will not be grievous nor his Providences seem burdensom to you nor his Judgments intolerable How can you love him till you represent him as an Object of Love one upon whom you may chearfully depend for Life and Defence and from whom you may comfortably expect the Rewards of Obedience Therefore take heed of painting out God in your thoughts as an hard Master The Apostle telleth us Heb. 11.6 He that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him As soon as we apprehend his Being we should also pitch upon his Bounty and Goodness First That he is and then That he is a Rewarder There is in all men some Impression of a Godhead which is clearly understood and seen by the things that are made Rom. 1.20 This Apprehension of God calleth for Worship for next that God is we must believe he must be Worshipped Joh. 4.24 These two notions live and dye together they are clear and blotted out together As the apprehension of God is clear and more deeply engraven upon the Soul so is this notion of mans Duty of Worshipping God clear and imprinted upon the Soul also The one Impression cannot be worn out without the other But now want of a true Knowledge of God breedeth slavish fear fearing God in excess rather than loving him in any tolerable measure because a man naturally looketh upon God with the same eye that a Malefactor doth upon his Judge Fear is more natural to carnal men because a bad Conscience is very suspicious and our sense of Gods Benefits is not so great as the sense of our bad deservings is quick and lively Therefore naturally we have no other notions of God than as a rigid Law-giver and severe Avenger The Heathens who in all their Worship discovered the natural Sentiments of Religion that are in the Hearts of men observed this in the Straits Vt prius placarent iratos Deos c. Wrath and Anger were the first thoughts they had of a Divine Power and 't is as true among Christians Guilty Nature is more presagious of
most especially in this solemn Action wherein Christ is to discover himself to the World with the greatest Majesty and Glory 3. For Power A Divine Power is plainly necessary that none may with-draw themselves from this Judgment or resist or hinder the Execution of this Sentence for otherwise it would be past in vain Titus 2.13 Looking for the blessed Hope and glorious Appearing of the great God and our Saviour Jesus Christ. Christ is then to shew himself the Great and Powerful God His Power is seen in Raising the Dead in bringing them together in one Place in opening their Consciences in casting them into Hell Matth. 24.30 The Son of Man shall come from Heaven with Power and great Glory 4. For Authority I shall the longer insist on This because the main Hinge of all lieth here and this doth bring the Maâ—ter home That Jesus Christ and none but Jesus Christ shall be the Worlds Judge By the Law of Nature the wronged Party and the Supream Power hath Right to require Satisfaction for the Wrong done Where no Power is publickly constituted possibly the wronged Party hath Power to require it but where things are better constituted lest the wronged Party should inindulge his Revenge and Passion too far it rests in the Supream Power and those appointed by it to judge the Matter and to make amends to those that are wronged in their Body Goods or Good Name Now to God both these things concur 1. He is the wronged Party and offended with the Sins of Men Not that we can lessen his Happiness by any thing that we can do for our Good and Evil reacheth not unto him his Essential Glory is still the same whether we obey or disobey please or displease honour or dishonour him That which is Eternal and Immutable neither is lessened nor increased by any thing that we can do He is out of the reach of all the Darts that we can cast at him Hurt us they may but reach him they cannot But Sin 't is a wrong to his Declarative Glory as Soveraign Lord and Law-giver as 't is a Breach of his Law There was Hurt done to Bathsheba and Vriah Psa. 51.4 but the Sin and Obliquity of the Action was against God and his Sovereign Authority If the Injury done to the Creature could be severed from the Offence done to God it were not so great God is the Author of the Light of Nature and that Order which begetteth a Sense of Good and Evil in our Hearts God is the Author of the Law given by Moses and the Gospel revealed by his Son Therefore whatever things are committed against the Law of Nature or the Law of Moses or the Gospel certainly 't is a wrong to the Justice of God as being a Breach of that Order which he hath Established 1 Joh. 3.4 He that committeth Sin transgresseth also the Law for Sin is a Transgression of the Law Laws cannot be despised but the Majesty of the Law-giver is contemned disparaged and sleighted Therefore upon this Right God might come in as a very proper Judge But indeed God doth not punish meerly as offended or as a private Man revengeth himself where there is no Power publickly constituted to do him right but he properly Judgeth 2. A Supream and Sovereign Lord and Governour of the World to whom it belongeth for the common Good to see that it be well with them that do well and ill with them that do evil and that no Compassion be shewed but where the Case is Compassionable according to that Declaration he hath made of himself to the Creatures To declare this more plainly we shall see how this Right accrueth to God It may be supposed to accrue to him two wayes either because of the Excellency of his Being or because of his Benefits which he hath bestowed upon Mankind 1. The Excellency of his Being This is according to the Light of Nature that those that excell should be above others As 't is clear in Man who is above the Brute Creatures he is made to have Dominion over them because he hath a more excellent Nature than they And when God said Let us make Man after our own Image he presently upon that Account gave him Dominion over the Beasts of the Field and Fowls of the Air and Fishes of the Sea So God being Infinite and far above all Finite things hath a Power over the Creatures Angels or Men who are as nothing to him and therefore to be governed by him But chiefly 2. By vertue of the Benefits bestowed by him For great Benefits received from another do necessarily beget a Power over him that receiveth them As Parents have a Power and Authority over their Children who are a means under God to give them Life and Education the most barbarous People would acknowledge this How much greater then is the Right of God who hath given us Life and Breath and Being and Well-being and all things He created us out of nothing and being created he preserveth us and giveth us all the good things which we enjoy And therefore we are obliged to be subject to him and to obey his Holy Laws and to be accountable to him for the Breach of them Therefore let us slate it thus As the Excellency of his Nature giveth him a Fitness and a Sufficiency for the Government of Mankind his Creation Preservation and other Benefits give him a full Right to make what Laws he pleaseth and to call Man to an Account whether he hath kept them yea or no. His Right is greater than Parents can have over their Children for in Natural Generation they are but Instruments of his Providence acting only the Power which God giveth them and the Parents propagate nothing to the Children but the Body and those things that belong to the Body called therefore The Fathers of our Flesh Heb. 12.9 Yea in framing the Body God hath a greater Hand than they for they cannot tell whether the Child will be Male or Female Beautiful or Deformed They know not the number and posture of the Bones and Veins and Arteries and Sinews But God doth not only concur to all these things but form the Spirit of Man in him Zech. 12.1 And all the Care and Providence of our Parents cometh to nothing unless the Lord directeth it and secondeth it with his Blessing Therefore God naturally is the Governour and Judge of all Creatures visible and invisible So that from his Empire and Jurisdiction they neither can nor ought to exempt themselves So that to be God and Judge of the World is one and the same thing expressed in divers terms Well then you will ask Why is Christ the Judge of the World rather than the Father and the Spirit who made us and gave the Law to us 1. I Answer That we have gone a good Step to prove that it is the peculiar Right of God common to the Three Persons Father Son and Holy Ghost for these Three are One
1 Joh. 5.7 They have one common Nature and the Operations that are with the Divine Essence are common to them All So that as the Creation of all things is equally attributed to All so also the Right of this Act of Judging the World doth alike agree to All. So that as yet the thing is not explained enough unless we should grant that it shall be exercised by All or can prove out of the Scriptures that One Person of these Three is ordained and by mutual Consent chosen out by the rest to exercise it for himself and for the other Indeed at the first when the Doctrine of the Trinity was not as yet openly revealed 't was not needful to enquire more diligently after it But this general Truth sufficed That God is the Judge of the World As when Enoch said Jude 14. Behold the Lord cometh with ten thousands of his Saints and as David Psal. 64.2 Lift up thy self thou Judge of the Earth and Psal. 50.6 God is Judge himself and in many other Places 'T was enough to understand it of one only and true God without Distinction of the Persons But when that Mystery was clearly manifested then the Question was necessary which of the Persons should be Judge of the World 2. As there is an Order among the Persons of the Blessed Trinity in the manner of Subsisting so there is also a certain Order and Oeconomy according to which all their Operations are produced and brought forth to the Creature according to which Order their Power of Judging fell partly to the Father and partly to the Son 1. In the Business of Redemption The Act of Judging which was to be exercised upon our Surety who was substituted in our Room and Place and offered himself not only for our Good in bono nostrum but loco vice nostri to bear our Punishment and to procure Favour to us there the Act of Judging belongeth to the Father to whom the Satisfaction is tendred 1 Joh. 2.1 the Advocate is to plead before the Judge But 2. As to the Judgment to be exercised upon us who either partake of that Salvation which was purchased by that Surety or have lost it by our Negligence and Unbelief there the Son or Second Person is our Judge In the former the Son could not be Judge because in a Sense he made himself a Party for our Good and in our Room and Place and the same Person cannot be both Judge and Party too Give and take the Satisfaction both that cannot be Well then in this other Judgment the Holy Ghost cannot be conveniently the Judge for in this Mystery he hath another Part Function and Office prepared and being the Third Person in the order of Subsisting the Son was not to be passed over but it fell to him 3. In the Son there is a double Relation or Consideration one as he is God the other as he is Mediator the one Natural and Eternal and shall endure for ever the other of Mediator which as he took upon himself in Time so in the Consummation of Time he shall at length lay aside In this latter respect as Mediator he is Judge by Deputation The Primitive Sovereign and Judge is God and the King and Judge by derivation is Jesus Christ the Mediator in his Manhood united to the Second Person in the Godhead and so the Judgment of the World is put upon him In regard of the Creatures his Authority is absolute and supream for there can be no Appeal from his Judgment but in regard of God 't is deputed He is ordained so 't is said Joh. 5.27 The Father hath given him Authority also to exercise Judgment because he is the Son of Man He hath the Power of Life and Death to Condemn and to Absolve So Act. 10.42 He is ordained of God to be the Judge of the Quick and the Dead and Act. 17.31 He hath appointed a Day in which he will judge the World in Righteousness by that Man whom he hath ordained In all which he acts as the Father's Vicegerent and after he hath judged He shall deliver up the Kingdom to God even the Father 1 Cor. 15.24 So that the Right of Christ as Mediator is not that which befalleth him immediately from the Right of Creation but is derivative and subordinate to that Kingdom which is Essential to him common to the Father Son and Spirit 4. This Power which belongeth to Christ as Mediator is given to him partly as a Recompense of his Humiliation of which I shall speak in the second Point But chiefly 1. Because it belongeth to the Fulness of his Mediatory Office And therefore being appointed King by the Father his last Function as a King was to Judge the World The Mediator was not only to pay a Price to Divine Justice and to separate the Redeemed from the World by his Spirit converting them to God but also to Judge the Devil and all those Enemies out of whose Hands he had freed the Church He was to fight against the blind World and Triumph over them and when the World is ended to Judge them and cast them into Eternal Torments 2. His Office is not full till this be done 'T is a part of his Administration as Mediator The last Act of Conquest is overcoming his Enemies and Glorifying and redressing Injuries and Wrongs of his Saints Secondly In what Nature he doth act and exercise the Judgment as God or Man or both I Answer In both Christ is the Person as God-Man yet the Judgment is acted visibly by him in the Humane Nature sitting upon a visible Throne that he may be seen of all and heard Therefore Christ is so often designed by this Expression Son of Man as in the Text and Matth. 16.27 and Act. 17.31 and Matth. 26.64 Ye shall see the Son of Man coming in the Clouds with Power and great Glory Joh. 5.27 The Son of Man is the visible Actor and Judge because the Judgment must be visible therefore the Judge must be such as may be seen with Bodily Eyes The Godhead puts forth its self by the Humane Nature in which all these great Works are acted VSE You see what need there is to get in with Christ Rom. 8.1 There is therefore now no Condemnation to them that are in Christ. 1 Joh. 2.28 And now little Children abide in him that when he shall appear we may have Confidence and not be ashamed before him at his Coming Oh what a Comfort will it be to have our Redeemer in our Nature to be our Judge Then we shall see our Goel our Kinsman whom we have heard so much of whom we have loved and longed for But the Contemners of his Mercy will find the Lamb's Face terrible Revel 6.16 And said to the Mountains and Rocks Fall upon us and hide us from the Face of him that sitteth upon the Throne and from the Wrath of the Lamb. But Believers will find their Advocate their Judge to
Christ saith Venite Benedicti Come ye Blessed We should set one against the other The least thing intended in this Compellation is an Absolution from the Reproaches of the World and their Censures whether rashly vented or pronounced under a colour of Law and Church-Power They are not so ready to curse and fulminate dreadful Censures on the true Worshippers of Christ as he is to acquit and absolve them Their Redeemer in Judgment will call them Blessed and publish on the World that all the Censures of wicked Men were preposterous and perverse 2. The Term is opposed to the Sentence of the Law The Worlds Obloquy is the less to be stood upon as being the Product of Wrath Bitterness and Hatred But the Law of God that containeth in it the highest Reason in the World pronounceth them accursed Gal. 3.10 Cursed is every one that continueth not in all that is written in the Law to do them And to this Sentence we were once subject and were so to look upon our selves Ephes. 2.3 Whatever we were in the Purpose of God our Duty is to look upon what we are in the Sentence of the Law of God and so we were all of us condemned to a Curse And the Wicked that never changed Copy and Tenure lie still under that Curse as Christ himself sheweth in his Sentence on them Vers. 41. Depart ye Cursed The Curse of the Law taketh them by the Throat and casteth them into eternal torments The Devil would have that Sentence executed upon us now according to our deserts but the Judge on the Throne pronounceth us Blessed as having taken hold of the Priviledge of the new Covenant and so escaped the Curse of the Law In this term our Justification is Implyed Act. 3.19 Christ doth in effect say These my Friends and Servants deserved in themselves to be accursed and miserable for ever but I have made satisfaction to God for them and pronounce them blessed and free from all sin and misery 3. The term is opposed to their own fears Not only doth the world condemn us and Sathan urge the Curse of the Law against us as having transgressed the bonds and Rules of our duty in many cases but our own trembling hearts are ever and anon casting up many a fearful thought What shall become of us to all eternity This fear is so strong and rooted in the hearts of the godly that 't is a long time e're the Promises of the Gospel can vanquish and quell it though the Messengers of Christ come and tell them of the tender Mercies of God that there is enough in the Merits of Christ of the Priviledges and Immunities offered by the new Covenant and beseech them that they would not obstinately lift up their fears against the whole design of Christ in the Gospel yet all will not do if they can get a little peace and rest from accusations of Conscience 't is almost all they can attain unto in the world Perfect love casteth out fear 1 Joh. 4.10 But then the supream Judge before whom all must stand or fall will assure them with his own Mouth that they are Blessed and therefore they shall â—ully get rid of all disquieting and tormenting fears He shall say Tremble no more Come ye blessed of my Father 4. It noteth what God hath done for them to bring them to this estate of Blessedness Eph. 1.3 Blessed be God and the Father of our Lord Jesus Christ who hath blessed us with spiritual Blessings in heavenly places in Christ He hath loved them and enriched them with Grace heaped many spiritual favours upon them which now they are to receive the consummation and accomplishment of Dei benedicere est benefacere when we bless God we declare him blessed when God blesseth us he maketh us blessed his saying is doing Since ye are Elected Called Justified Sanctified at the will of my Father come and freely possess your selves of all that you have hoped longed and waited for Secondly Of my Father 1. In this expression he pointeth at the fountain cause of all our Happiness the beginning of our Salvation was from an higher cause than our own holiness yea than Christs Merit from the Favour and Blessing of God the Father He was the principal efficient cause and ultimate end of the work of our Redemption and the Saints Blessedness Christ as Mediatour is but the way to the Father John 14.6 It is the Father appointed Christ gave him to us Joh. 3.16 gave them to Christ Joh. 17.6 and in time brought them to close with his Grace Joh. 6.44 It is the Father that prepared this Kingdom for them before the Foundation of the world they are the Fathers chosen ones those whom the Father loveth 2. This expression shews how the divine Persons glorifie one another As the Spirit glorifieth the Son Joh. 16.14 so here the Son glorifieth the Father and referreth all to him he doth not say My redeemed ones but Ye blessed of my Father they are not less beloved and blessed by the Father than by the Son who redeemed them Blessed in the Fathers love who elected them gave them to Christ sent Christ and accepted his Ransome declared his will in willing their glorification II. The Invitation in two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both have their emphasis and proper signification the one signifieth our Entrance upon the glorified estate the other our everlasting Possession of it 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come to the wicked he saith Depart but to the Saints Come As the quintessence of all Misery lyeth in the one so the Consummation of all Blessedness in the other He had said before Math. 11.28 Come to me all ye that are weary and heavy laden and I will give you rest But that was but an Acquaintance at a distance and some remote service we were called unto but now Come into my Heart my Bosom my Glory Our nearest Communion with Christ is not till we be translated into Heaven Come draw near to me be not afraid of my Majesty this was it the Saints longed for and now they enjoy it When shall I come and appear before God! saith Holy David Psal. 42.2 You that had an Heart upon my first Invitation to come to me and seek after me in the Kingdom of Grace come near to me now in the Kingdom of Glory The Godly do not so much desire to come near to Christ as Christ desireth to come near to them Where have you been all this while Come come I am ready to receive you you are welcome Guests to me We have been too long asunder Oh! How ravishing will this be to every gracious Heart that loved and longed for this Day 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inhâ—rit Our happy and blessed Estate we have and hold by Inheritance 1 Pet. 3.9 Ye are called to Inherit a Blessing That noteth a Tenure free full and sure This Heritage 1. Is Free We do not possess it as Bond-men or Servants
only we do not come to this Happiness by our own Earning and Purchase but as Heirs of Christ. Adam's Tenure was that of a Servant the Blessings he expected from God were meer Wages We hold Promises in another manner Our Title is by Adoption which we have immediately upon closing with Christ Joh. 1.12 by vertue of our Sonship Rom. 8.17 Not by Merit but free Gift Rom. 6.23 2. A full Tenure As Children under Age differ but little from a Servant but we come then as Heirs to our full Right A Child though he be an Heir and owner of all his Father's Inheritance in hope yet as long as he is a Minor or under Age he differeth little or nothing from a Servant in point of Subjection and as to free Government and Enjoyment of his Rights and Goods But now to this Inheritance we come as meet Heirs They distinguish of Jus Hereditarium and Jus Aptitudinale an Hereditary Right and an Aptitudinal Right Now when we have believed suffered and been exercised enough we shall receive our full Inheritance being made meet for it Col. 1.12 3. A sure Title It was given us by the Father and purchased by the Son and we hold it by this Teâ—ure for ever God the Father gave it Luk. 12.32 Fear not little Flock 't is your Father's Pleasure to give you a Kingdom And Christ hath purchased it Heb. 9.15 It is left us as a Legacy by him Joh. 17.24 And he liveth for ever to be the Executor of his own Testament Heb. 7.25 So that now we are past all Danger when once admitted into Possession III. Here is the Description of that Happy Estate we are invited unto Where observe First The Notion by which 't is expressed 't is a Kingdom What can be thought of more Magnificent and Glorious than a Kingdom 'T is called a Kingdom 1. Partly with respect to Christ who is our Head and Chief in whose Glory we shall all participate and share in our Places and Capacities Jesus Christ is King of Kings and Lord of Lords and we shall Reign with him as Kings For he hath made us a Royal Priesthood 1 Pet. 2.9 And Revel 1.6 He hath washed us in his own Blood and made us Kings and Priests unto God And Revel 5.10 And hath made us unto our God Kings and Priests and we shall Reign with him 'T is begun on Earth spiritually but 't is perfected in Heaven gloriously where the Saints shall be as so many Crowned Kings 2. And partly with respect to the very thing it self Our Blessed Estate shall be an Estate of the highest Dignity and Dominion of the fullest Joy and Content that Heart can wish for We have no higher Notions whereby to express a Blessed and happy Estate And therefore our Eternal Glory whereof we are Partakers is thus set forth especially to counter-ballance our mean and low Estate in the World Jam. 2.5 God hath chosen the Poor of the World to be rich in Faith and Heirs of a Kingdom The Saints shall have Dominion in the Morning Psal. 43.14 They shall sit with Christ as Kings upon the Throne to execute the Judgment written Oh! How should this warm our Hearts with the Thoughts of these things 3. Partly with respect to our Loss by the Fall In the Creation God put Man in Dominion but by subjecting our selves to the Creature who was made to be under our Feet we lost our Kingdom and are become Slaves under the power of Brutish Lusts and till our Blessed Estate we never fully recover it again but then we are absolutely free and at liberty to love and serve God Well then 't is no mean thing Christ inviteth us unto but unto a Kingdom which we shall all joyntly and severally possess There are two quarrellous Pronouns Meum and Tuum Mine and Thine which are the occasion of all the Strifes in the World These shall be excluded out of Heaven as the common Barrettors and Make-bates There is no Envy no Uncharitableness There one cannot say to another This Part of this Glorious Kingdom is mine That is yours For every Heir of this Kingdom shall be as much an Heir as if he were sole Heir Here we streighten others as much as we are enlarged our selves But there each one hath his full Proportion in that Blessed Estate each hath the whole and the rest never the less As the same Speech may be heard entirely by me and all as the Light of the Sun serveth all the World Another hath not the less because I enjoy the whole of it Secondly The Adjunct of this Kingdom is That it was prepared for us The word signifieth made ready God made ready this State of Happiness long e're we were ready for the Possession of it Eternal Love laid the Foundation of it Merit of infinite Value carried on the Building and powerful and effectual Grace still pursueth the Work in our Hearts For we must be prepared for the Kingdom as well as this Kingdom prepared for us So that in short this Kingdom was prepared for us 1. By the Father's Love 'T was his own Love and most free Goodness that inwardly moved him to do all this for us Luk. 12.32 'T is your Father's good Pleasure 2. By the Son's Merit and Mediation who died that we should live together with him 1 Thess. 5.10 3. By the Sanctification of the Spirit by which we are fitted for this Estate 2 Cor. 5.5 1. The Father's Love The Preparation is abscribed unto God 1 Cor. 2.9 The things which God hath prepared for them that love him And Heb. 11.16 For God hath prepared for them a City Particularly by God the Father So Matth. 20.23 It is not mine to give but to them for whom it was prepared of my Father The Father's Act may be thus conceived God loved us so much as he decreed to give Christ for us that by his precious Blood he might purchase and acquire for us a Blessedness in Heaven and in the Fulness of Time accordingly sent him into the World for that end and bound himself by Eternal Paction and Covenant that all that believe in his Name should have this Kingdom This was the Preparation of his Decree 2. Jesus Christ by way of Execution of this Decree maketh a further Preparation when by his Death he purchased it and by his Ascension went to seize upon it in our Name Joh. 14.2 I go to prepare a Place for you As Christ by his Death did purchase a Right and Title to Heaven so by his Ascension he prosecuteth and applieth that Right He is gone as our Harbinger to take up Rooms for us As the High-Priest entred into the most Holy Place with the Names of the Children of Israel upon his Breast and Shoulders and with the Blood of the Sacrifices So he hath entred Heaven with our Names to present the Merit of his Blood continually and to pour out the Spirit to fit us for Glory This is his Errand and
be in subjection to the Father of Spirits and live For they verily for a few days chastened us after their own Pleasure but he for our Profit that we might be partakers of his Holiness The Apostle argueth à minori ad majus None can be such a Father as the Lord so wise as he so loving as he God putteth on all Relations He hath the Bowels of a Mother the Wisdom of a Father He is a Mother for tenderness of Love Isa. 49.15 Can a Woman forget her sucking Child that she should not have compassion on the Son of her Womb Yea they may forget yet will I not forget thee A Father for Wisdom and Care Mat. 6.31 32. Take no thought saying What shall we eat c. for your Heavenly Father knoweth that you have need of all these things Earthly Parents sometimes chastise their Children out of meer Passion at least there is some mixture of Corruption but the Lord's Dispensations are managed with much Love and Judgment Therefore say as Christ John 18.11 The Cup which my Father hath given me shall I not drink of it It is a bitter Cup but it cometh from the Hand of a Father our Father gave it us and our Elder Brother began it to us we should love the Cup the better ever since Christ's Lips touched it 2. With Hope When we are perplexed we should not be in despair but sustain our selves under our great Hopes 1 John 3.2 Now we are the Sons of God but it doth not yet appear what we shall be We have the Right of Children though afflicted our Estate and Patrimony is in the Heavens An Heir in his Nonage is under Tutors and Governors He is born to a great Possession but kept under a severe Discipline The Hour is come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Hour 1. That Hour which was defined in God's Decrees set down and appointed by the Council of the Trinity not by Fate or any Necessity of the Stars but by God's wise Providence and Ordination No Man could take Christ till his Hour was come John 7.30 Then they sought to take him but no Man laid hands on him because his Hour was not yet come But when this Hour was come the Son of God was brought under the power of Men and liable to the Assaults of Devils Therefore he saith Luke 22.53 This is your Hour and the Power of Darkness No Calamity can touch us without God's Will The Hour the Measure all the Circumstances of Sufferings fall under the Ordination of God It is not only a General Ordinance that we shall suffer Affliction the Apostle mentioneth that 1 Thess. 3.3 Let no Man be moved by this Affliction for your selves know that you were thereunto appointed It is the Ordinance of God that the Way to Heaven should lie through an howling Wilderness All the Saints in Heaven knew no other Road Afflictions seem one of the Way-marks But we speak now of another Appointment of determinating all the Circumstances of the Affliction the Time the Measure the Instruments It is the Comfort of a Christian that nothing can befal him but what his Father will A Sparrow cannot fall to the Ground without our Heavenly Father Mat. 10.29 The wise Lord hath brewed our Cup and moulded and shaped every Cross. All the ounces of Gall and Wormwood are weighed out by a wise Decree and our Cup is tempered by God's own Hand We storm many times because of such and such Accidents and Circumstances of the Cross as if we would have God ask our Vote and Advice and as if our Opinion were a better Ballance wherein to weigh things than Divine Providence Providence reacheth to every particular Accident Your Doom was long since written such a Vessel of Mercy shall be thus and thus broached and pierced every Wound and Sorrow is numbred 2. That Hour which was determined and foretold in the Prophecies God doth all things in fit Seasons he hath his Days and Hours Daniel understood by Books the number of the Years Dan. 9.2 Habak 2.3 The Vision is for an appointed time It easeth the Heart of much distraction when we consider there is a Period fixed There is a Clock with which Providence keepeth Time and Pace and God himself setteth it It is good for us to wait the Lord's Leisure God himself waiteth as well as we Isa. 30.18 He waiteth that he may be gracious He letteth the course of Causes run on till the fit Hour and Moment of Execution be come when he may discover himself with most advantage to his Glory and the Comfort of his Servants and God waiteth with as much earnestness as you do I speak after the manner of Men Isa. 16. 14. But now hath the Lord spoken saying Within three Years as the Years of an Hireling and the Glory of Moab shall be contemned c. as the Hireling waiteth for the Time of his Freedom and when he is to receive his Wages Moab was a bitter Enemy Therefore let us wait John 8.7 Your Times are always ready but my Time is not yet come We draw Draughts of Providence with the Pencil of Fancy and then confine God to the Circle of our own Thoughts as if he must be always ready at our Hours 3. The Hour is come the Sufferings of God's People are very short To our Sense and Feeling they seem long because Carnal Affections are soon tired but the Word doth not reckon by Centuries and Years but Moments Psal. 30.5 Weeping may endure for a Night but Joy cometh in the Morning All Temporal Accidents are nothing compared to Eternity The Sorrows of our whole Life are but one Nights Darkness This light Affliction that is but for a Moment saith the Apostle 2 Cor. 4.17 Set Time against Eternity and we shall want words to declare the shortness of it Our Hour will be soon ended Wait a while and we shall be beyond Fears The Martyrs in Heaven do not think of Flames and Wounds and Saws these were the Sufferings of a Moment John 16.21 A Woman when she is in Travail hath sorrow because her Hour is come but as soon as she is delivered of the Child she remembreth no more the Anguish for joy that a Man is born into the World John 16.16 A little while and ye shall not see me and again a little while and ye shall see me To Faith the time between Christ's departure and his second coming is but as the time between his Death and Resurrection for of that Christ also speaketh as is clear by the subsequent Context We measure all by sense and therefore cry How long how long as Men in pain will count Minutes but look to the endless Glory within the Vail and it is nothing We should especially take this Comfort to our selves in Sickness and Death it is but an Hour Wink and thou shalt be in Heaven said a Martyr 4. The Hour is come saith Christ and therefore prayeth When the sad Hour is come the
sought thy Precepts I am thine Lord I would not be my own unless I be thine As those who being denied Protection by the Romans offered up themselves and their whole Estate to them Si nostra tueri non vultis at vestra defendetis quicquid passuri sumus dedititii vestri patiantur c. SERMON III. JOHN XVII 3 And this is Life Eternal that they might know thee the only true God and Iesus Christ whom thou hast sent HEre our Lord declareth the Way Means and Order how he would give Eternal Life to the Elect and so it is added as an Amplification of the former Argument The words must be expounded by a Metonymy Such kind of Predications are frequent in Scripture John 3.19 This is the Condemnation c. that is the Cause of it Sometimes it signifies the outward Means John 12.50 His Commandment is Life Everlasting that is his Word is the most assured Means of it Sometimes the principal Cause Jesus Christ is the true God and Eternal Life 1 John 5.20 that is the Author of it This is Life Eternal Some understand these words formally as if they were a Description of Eternal Life which consisteth in a sight of God But I suppose it rather layeth down the Way and Means and sheweth rather what is the Beginning and Original of Eternal Life than the Formality and Essence of it It is not in this Eternal Life consisteth but by this Means it is gotten and obtained 1. Partly because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used is proper to the Light of Faith and so it is used Vers. 7. They have known that all things whatsoever thou hast given me are of thee and Vers. 8. They have known surely that I came out from thee Vision is proper to the light of Glory it is more usually exprest by seeing than knowing vers 24. Father I will that they also whom thou hast given me be with me where I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may behold my Glory 2. Christ is proving the Reason that unless he were glorified he could not bestow Eternal Life for there could be no Knowledg without his Ascension into Heaven and effusion of the Gifts of the holy Ghost and so by consequence no Eternal Life so that the words must be explained This is Life Eternal that is this is the way to Life Eternal or Life Eternal begun and in the Root and Foundation That they may know thee That must be understood by way of Apposition This is Life Eternal to know thee and Knowledg is here put for Faith or Saving-Knowledg It is a known Rule that words of Knowledg do imply â—â—itable Affections as 1 Thess. 5.12 We beseech you to know them which labour among you that is reverence them Or more clearly to the present Case 1 John 2.4 He that saith I know him and keepeth not his Commandments is a Liâ—r and the Truth is not in him Our Saviour understandeth not naked and unactive Speculations concerning God and Christ or a naked Map or Model of Divine Truths Bare Knowledg cannot be sufficient to Salvation but a lively and effectual Light Faith is intended as is clear by the mention of the double Object God and Christ He that knoweth God in Christ knoweth him for his reconciled Father and so leaneth on him And affections and Motions of Grace are intended for it must be such a knowledg of God as discerneth him to be the chiefest Good and only Happiness They know not God that do not chuse him for their Portion They that know thy Name will put their Trust in thee Psalm 9.10 Again suitable Practice and Conversation is implied for surely St. John knew Christ's meaning 1 John 2.3 Hereby we do know that we know him if we keep his Commandments So that in Knowledg all the genuine Effects of it are included Assent Affiance Practice Choice necessary respect to God and Christ. Literal Instruction is not enough to Eternal Life A Carnal Man may know much of God and Christ and yet be miserable In point of the Object I know no difference between godly and carnal Persons all the difference is in the force and efficacy as fair Water and strong Water differ not in Colour but only in Strength and Operation I confess in Matters Evangelical Nature is most blind but by reason of common Gifts they may have a great proportion of Knowledg as to the Letter more than many of God's Children But of this elsewhere The only true God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Much ado there hath been about this Clause I shall endeavour to bring all to a short decision The Doubt is How can the Father be said to be the only true God since the Spirit and the Son do also communicate in the Divine Essence 1. Some to salve the matter invert the order of the words thus To know thee and Jesus Christ whom thou hast sent to be the only true God But if the construction would bear it what provision is there then made for the God-head of the Holy Spirit which is also a fundamental Article 2. Some say that the Father is not to be taken strictly and personally for the First Person but essentially for the whole God-head But this seemeth not so plausible an Answer for then Christ must pray to himself He prayeth here as God-man and all along to the Father For my part I think the Expression is used for a two-fold Reason 1. To exclude the Idols and false Gods 2. To note the Order and Oeconomy of Salvation 1. To exclude the Idols of the Gentiles foreign and false Gods such as are extra-essential to the Father and to note That that God-head is only true that is in the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thee the only thee the true God The Son and the Holy Ghost are not excluded who are of the same Essence with the Father Christ and the Spirit are true God not without but in the Father John 10.30 I and my Father are One. John 14.30 I am in the Father and the Father in me not divided in Essence though distinguished in Personality Such kind of expressions are 〈◊〉 in the Scriptures when any of the Persons are spoken of singly as Rom. 9.5 â—â—ere Christ is said to be God over all blessed for ever And more expresly he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only true God 1 John 5.20 by which neither the Father nor the Spirit are excluded from the Godhead Many such exclusive Particles there are in Scripture which must be expounded by the Analogy of Faith as Mat. 11.27 None knoweth the Son but the Father neither knoweth any Man the Father but the Son where the Spirit is not excluded who searcheth the depths of God 1 Cor. 2.10 One Person of the Trinity doth not exclude the rest So see Isa. 43.11 I even I am the Lord and besides me there is no Saviour Which is applied to Christ Acts 4.12 Neither is
Brethren take heed of Gods of Man's making He is as much an Idolater that preferreth his Wealth to Obedience his Pleasures before God's Service as he that falleth down to a Stock It would be sad if on your Death-Beds God should turn you back as he did the Israelites in their distress Judges 10.14 Go and cry to the Gods whom ye have chosen let them deliver you in the time of your Tribulation Go to your Wealth to your Pleasures 2. If God be but One worship him with an intire Heart The Story goeth that the Senate hearing of the Miracles in Judea decreed Divine Worship to Christ but Tiberius the Emperor crossed it when he heard that he would be worshipped alone God is but one our Hearts should close with him as an All sufficient Portion There is enough in one The Scripture speaks of believing with all the Heart Other Comforts and Confidences must be disclaimed Sometimes Carnal Persons set their Hearts upon other Comforts Christ is not their whole Delight they would have Christ for their Consciences and the World for their Hearts Christ in an extremity but their Affections go out to other things Sometimes they will have other Confidences they would trust Christ for their Eternal Salvation to salve Conscience but the World ingrosses their Care as if they were to shift for themselves in temporal things and be Masters of their own Fortunes as it appeareth when temporal Supplies fail when visible Supplies are absent then they despair It is a meer mistake and folly to think it is easier to trust Christ for Pardon of Sins and Eternal Life than for daily Bread as Christ said Mark 2.9 Whether is easier to say Thy Sins are forgiven thee or to say Arise take up thy Bed and Walk The truth is Temporal Wants are more pressing and urging than Spiritual and Men are careless in the business of their Souls Doct. 3. The next Proposition is That this God is One in three Persons This also is collected from the Text. To know thee that is the Father with all the Coessential Persons They are undivided in Essence though distinguished in Personality Take a place of Scripture 1 John 5.7 There are three that bear Record in Heaven the Father the Word and the Holy Ghost and these three are one Let me a little open the Doctrine of the Trinity by some short Observations This is a Mystery proper to the Scriptures Other Truths are revealed in Nature but this is a Treasure peculiar to the Church There are some Passages in Heathens that seem to look this way as Plato speaketh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mind Word and Spirit And Trismegistus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but these were either some general Notions received by Tradition from the Jews and by them misunderstood for they dream'd of three distinct separate Essences or else Passages foisted into their Writings by the fraud and fallacy of some Christians who counted it a piece of their Zeal to lye for God It is not likely that God would give the Heathens a more clear Revelation of these Mysteries than he did to his own People the Church of the Jews We find it but sparingly revealed in the Old Testament though I might bring many places where it is sufficiently hinted but more distinctly in the New after the visible and sensible discovery of the three Persons at Christ's Baptism Mat. 3.17 The Spirit of God descended like a Dove and lighted upon him and lo a Voice from Heaven saying This is my beloved Son in whom I am well pleased Voce Pater Natus Corpore Numen Ave. The whole Trinity were present at that Solemnity Some Darkness there is still upon the face of this Deep we shall have more perfect knowledg of it in the Heavens John 14.20 At that day ye shall know that I am in my Father and you in me and I in you Trinity in Unity and Unity in Trinity still troubleth the present weakness of Reason but when we shall see God face to face our Knowledg shall be more satisfactory and compleat For the present we must come to this Truth with a sober mind and adore it with a humble Piety lest we puzzle Faith while we would satisfy and inform Reason There are many words which the Church hath used in the explication of this Mystery as Vnity Trinity Essence Person Consubstantial which though they be not all found in the Scriptures yet they are the best that we can use in so deep a Matter and serve to prevent the Errors and Mistakes of those who would either multiply the Essence or abolish the Persons Some Terms must be used and these are the safest They be Three and yet One and the most commodious way to solve it to our Understandings is One in Essence and Three Persons for there being Three in the Divine Essence the Father the Word and the Spirit each having the whole Divine Essence and yet the Essence undivided there must be some words to express the Mystery God being One cannot be divided in Nature and Being and there being Three every One having the whole Godhead in himself distinguished by peculiar relative Properties what term shall we use Three ways of Existence there are in the Nature of God because of those three real Relations Paternity Filiation and Procession One they are and distinct they are really There is and must be a distinction for the Essence and particular way of Existence do differ Whatever is said of the Essence is true of every Person God is Infinite Eternal Incomprehensible so is the Father Son and Spirit But now whatever is said of the Existence as Existence cannot be said of the Essence every one that is God is not Father Son and Holy Ghost I say then there being a distinction between the Nature and particular Existences there must be some Terms to express it The Greek Church in the Nicene Council some 360 Years after Christ worded it thus The Occasion was this some Hereticks said If Christ be God of the same Substance and Being with the Father then when Christ was Incarnate the Father was Incarnate also No say the Orthodox though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Substance or Essence be the same it is not the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same Subsistence in the Godhead and then began the publick and received Distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the Nature or Substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the several manners of Existence And the determination of the Church was that these were the fittest Terms to explicate this Mystery Not but that these words were used before in this Matter as may appear out of divers Authors that lived and wrote before that famous Nicene Council but they were not so accurately distinguished nor so publickly received And indeed though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essence be not in Scripture yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is There is ground for
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for when the Nature of God is expressed it is expressed by a word equivalent to Essence I Am that I Am Exod. 3.14 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that was and is and is to come Rev. 1.4 Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is called Heb. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The express Image of his Person It cannot be rendred Essâ—nce but Subsistence for then Arrius would have carried the Day and Christ would be only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Father's Essence cannot properly be said to be impressed on the Son since the very same individual Essence and Substance was wholly in him as it was wholly in the Father and the Son cannot be said to be like But now the express Image of his Subsistence or as we now render it Person doth provide for the Consubstantiality of the Son against Arrius and for the distinction of the Subsistences against Sabellius Thus for a long time it was carried in the terms of Substance and Subsistence But how came the word Person in use I answer The Latin Church expressed it by Person upon these Grounds partly because they would have a word in their own Language that might serve for common and vulgar use and the right apprehension of this Mystery partly because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Subsistence were ambiguous and of a doubtful signification being both often in common acceptation put for the same thing and the Latin Fathers timidiùs usi sunt eo vocabulo were shy in using that word partly because this word is very commodious as being proper to particular distinct rational Substances Whatever is a Person must be a Substance not an Attribute or Accident as White or Black a particular Substance not a general Essence or Nature it must be living we do not call a Book or a Board a Person it must be rational we do not call a Tree or a Beast a Person though they have Life but only Man and it must not be a part of a Man as the Soul it must be that which is sustained in another but subsisteth of it self so the humanity of Christ is not a Person because it hath no Subsistence in it self but is sustained by the Godhead Now a Person in the Godhead is an incommunicable Subsistence in the Divine Essence or the Divine Essence or Nature distinguished by its incommunicable Property or more plainly a diverse and distinct Subsistence in the Godhead And the word is not to be taken in the extream rigor to infer any separation or division in the Godhead Three Persons among Men make three separate Essences three Men but not here three Gods for in the Godhead the Persons are not separate and divided but only distinguished by their Relative Properties they are Coeternal Infinite and may be in one another the Father in the Son the Son in the Father both in the Spirit We are material and though we communicate in the same Nature yet we live separate In short the word Person is used to shew that they are not only three Acts Offices Attributes Properties Qualities Operations but distinct Subsistences distinguished from one another by their unchangeable Order of First Second and Third Father Word and Spirit and their incommunicable Properties of Paternity Filiation and Procession or unbegotten begotten and proceeding and by their special and personal manner of Operation creating redeeming sanctifying Creation is by the Father Redemption by the Son Sanctification by the Spirit More may be said but when shall we make an end Let us apply it Vse Let us bless God that we have such a compleat Object for our Faith we can want nothing that have Father Son and Spirit the co-operation of all the Persons for our Salvation that we can consider the Father in Heaven the Son on the Cross and feel the Spirit in our Hearts yea that the whole Godhead should take up its abode and come and converse with us 2 Cor. 13.14 The Grace of our Lord Jesus Christ the Love of God and the Communion of the Holy Ghost be with you all Amen Oh what a treble Privilege is this Grace Love and Communion Election Merit and Actual Grace This is a Mystery felt as well as believed We have a God to love us a Christ to redeem us and a Spirit to apply all to the Soul 1 Pet. 2.3 If so be ye have tasted that the Lord is gracious Our Spiritual Estate standeth upon a sure Bottom the beginning is from God the Father the Dispensation from the Son and the Application from the Holy Ghost The Father 's Electing Love is ingaged by the Merit of Christ and conveyed by the Power of the Holy Ghost There was a Purpose by the Father the Accomplishment was by the Son and Exhibition is by the Spirit it is free in the Father sure in the Son ours in the Spirit the Father purposeth the Son ratifieth the Spirit giveth us the enjoyment of all Oh! let us adore the Mysterious Trinity we are not thankful enough for this glorious Discovery Doct. 4. That God who is one in three Persons is the only true God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thee the only true God 1 Thess. 1.9 Ye turned to God from Idols to serve the Living and True God All others are but Idols and false Gods they are not able to avenge the contempt of them that wrong them or to save those that trust in them Gal. 4.8 Then when ye knew not God ye did service to them that by Nature were no Gods An Idol is nothing but what it is in the valuation and esteem of Men. Oh then let us not look upon Religion as a meer Fancy God is whether we acknowledg him or no. Usually in great Turns and Changes many turn Atheists some turn short from gross Idolatry to rest in Superstition others turn over and lay aside Religion it self as if all were Fancy and Figment Oh consider a God there is who else made the World And then Who is a God like unto the Lord our God Go search abroad among the Nations It is some advantage sometimes to consider what a God we â—erve above the Gods of the Gentiles God alloweth you the search for Settlement and Satisfaction Jer. 6.16 Thus saith the Lord Stand ye in the ways and see and ask for the old Paths Where is the good Way and walk therein and ye shall find rest for your Souls If you will make a serious Comparison see where you can anchor safer than in Christianity Where can you have more comfortable Representations of God than in the Christian Religion And where can you have a purer Representation of the Christian Religion than in the Churches of the Protestants all else is as unstable as Waters Here God is represented as holy yet gracious and here you may meet with a strict Rule of Duty and yet best for your Choice Let it confirm you in your Choice and bless God for the Advantages of
your Birth and Education If you had been born among Heathens you had been liable to their Darkness The Statutes of the Lord are right rejoicing the Heart Psal. 19.10 Secondly Now we come to speak to the Second Head of Christian Doctrine What is to be known concerning Jesus Christ. I shall not wander and digress from the Circumstances of the Text. Here are three things offered to our consideration First That he is sent Secondly That he is Jesus or a Saviour Thirdly That he is Christ or an anointed Saviour First That he is sent I in part opened this in the Explication now I shall open it more fully It implieth 1. Christ's Divine Original he was a Person truly existing before he came into the World as a Man must be before he is sent he came forth from God Gal. 4.4 When the fulness of Time was come God sent forth his Son made of a Woman made under the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is a double Compound Sent forth from God Jesus Christ was in the Godhead to note his intimacy and familiarity with God he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 1.18 The only begotten Son of God which is in the Bosom of the Father he hath declared him He is not only legatus à latere from the Side of God but from the Bosom of God so Equals and dear Friends are admitted into the Bosom Therefore he is said to come forth from God John 16.30 Not only to note the Authority of his Message but the Quality of his Person he came from out of the Godhead No inferior Mediator could serve the turn such an Errand required a God himself nothing but an infinite Good could remedy an Infinite Evil. Sin had bound us over to an Eternal Judgment and nothing could counterpoise Eternity but the Infiniteness and Excellency of Christ's Person He that came on such an Errand must needs be God both to satisfy God and to satisfy us God could not be satisfied unless his Sufferings had received a value from his Person to satisfy God offended there must be a God satisfying for the Offence therefore his Blood is called the Blood of God Acts 20.28 Feed the Church of God which he hath purchased with his own Blood The Satisfaction must carry proportion with the Merit of the Offence a Debt of a Thousand Pounds is not discharged by two or three Brass Farthings Creatures are Finite their Acts are due and their Sufferings for one another if they had been allowed would have been of a limited Influence Merit is above the Creature no Act of ours can lay an Engagement upon God 1 Sam. 2.25 If a Man sin against another the Judg shall judg him but if he sin against God who shall intreat for him The Judg may accord a Difference between Man and Man and one Man may make Satisfaction to another but to take up Matters between us and God a Person must be sent out of the Godhead it self So to satisfy us he had need be able to grapple with Divine Wrath that would undertake our Cause he was not only to undergo it but to overcome it The Creature would never have been satisfied if he had perished in the Work if our Surety were kept in Prison and held under Wrath and Death we should have had no assurance that the Debt was paid Acts 17.31 Whereof he hath given Assurance to all Men in that he hath raised him from the Dead Christ's Resurrection is our Acquittance and Discharge John 16.10 Of Righteousness because I go to my Father and ye see me no more Well then we see the Reasons why a Person of the Godhead is imployed in this Work you need not doubt but that it is accomplished to the full since it is in the Hands of such an able Surety Besides it sheweth the greatness of our Sin and Misery that a Person of the Godhead must be sent to rescue us Sin fetched the Son of God from Heaven and if we subdue it not it will sink us into Hell 2. It implieth his distinct Subsistence that Christ is a distinct Person from the Father for he that sendeth and he that is sent are distinguished Mark I say it implieth Distinction but not Inferiority against the Arrians Persons equal by mutual consent may send one another as we see among Men and Christ was equal with God Phil. 2.6 Who being in the Form of God thought it no robbery to be equal with God he might take that Honour upon him without usurpation Now this sending is ascribed to the Father as John 10.36 Say ye of him whom the Father hath sanctified and sent into the World c. and in other places Partly because the Father in those Places is not taken personally but essentially for the Decree of the Father is the Decree of the Son and Spirit they are one in Essence and one in Will their Actions are undivided partly because this peculiar personal Operation is especially ascribed to the first Person the Father is said to send and the Holy Ghost to qualify and fit him It is ascribed to the Father he sent the Spirit to accomplish it to God the Son who took humane Nature and united it to his own Godhead to the Spirit of God who formed and sanctified and furnished it with Gifts without measure In the 〈◊〉 of Salvation the Original Authority is made to reside in God the Father So that here is a sensible Argument to confirm the Doctrine of the Trinity Christ was sent one of the Persons took Flesh by order and appointment of the whole Godhead The Distinction of the Persons is by this discovered Heb. 1.5 6. For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a Father and he shall be to me a Son And again when he bringeth in the first-begotten into the World he saith And let all the Angels of God worship him 3. It implieth the Incarnation of Christ Sent into the World John 10.36 So Gal. 4.4 God sent forth his own Son made of a Woman Christ's sending doth not imply change of Place but assumption of another Nature Now this was necessary otherwise Christ neither ought to nor could suffer Justice required that the same Nature that sinned should be punished If he had not been made of a Woman he could not be under the Law the Duty or the Penalty of it Gal. 4.4 He was made of a Woman made under the Law Our Sin was not to be punished in Angels or in any other Creature that had not sinned nor in Man made out of nothing or out of a piece of Earth or out of the Dust as Adam God might have made Christ true Man out of that Matter but he was made of a Woman one that was of our Blood of the same Nature and Essence with them that sinned Our Saviour was not to be a Sinner but partaker
1.6 7. When he bringeth in the first begotten into the World he saith And let all the Angels of God worship him And of the Angels he saith Who maketh his Angels Spirits and his Ministers a Flame of Fire He cometh royally attended Then the Father welcometh him with Ask of me and I will give thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession Psal. 2.8 As Mediator Christ was to have a grant of the Kingdom by pleading his Right and then God seateth him on the Throne Sit thou on my right Hand Psal. 110.1 God doth as it were take his Son by the Hand and seat him on the Throne This sitting on God's right Hand implieth 1. The giving of all Power or a restoration of him to the full use of the Godhead He had an Eternal Right as the Second Person but he was to receive a new Grant Mat. 28.18 All Power is given to me in Heaven and in Earth Christ as God hath all Power equal Power with the Father by Eternal Generation but as God Incarnate it is given to him So Phil. 2.9 10. Wherefore God also hath highly exalted him and given him a Name above every Name that at the Name of Jesus every Knee shall bow of Things in Heaven and Things in Earth and Things under the Earth to make all Enemies stoop to him that he might receive Adoration from Angels Men and Devils 2. A Grant of Authority to rule according to Pleasure He is made Prince of Angels Col. 2.10 He is the Head of all Principality and Power He is to be their Soveraign Lord and Head of the Church Ephes. 1.22 Christ is to us the Head of all Vital Influences And Judg of the World Acts 17.39 He hath appointed a day in which he will judg the World in Righteousness by the Man whom he hath ordained whereof he hath given Assurance to all Men in that he hath raised him from the Dead This is the Sum of Christ's Glorification The Uses of the whole Vse 1. In that Christ prayeth for Glory it presseth us 1. To take heed of dishonouring Christ now he prayeth to be glorified It was a great Sin that the Jews crucified the Lord of Glory but they have some excuse in that they knew not what they did 1 Cor. 2.8 Whom none of the Princes of this World knew for had they known it they would not have crucified the Lord of Glory His Glory was not easily seen in his Exinanition and Abasement But now we know more and we cross his Prayers if we crucify him again afresh and put him to open shame Heb. 6.6 We cannot indeed crucify Christ really but we may draw the Guilt of his Enemies that crucified him upon us By your scandalous Lives you do in effect as to your Intentions deprive him of his Glory and approve the Act of the Jews against him you live as if no such thing had been done to Christ as his Translation into Heaven 2. Since Christ so earnestly sued for his Glorification it is our Duty by all means to procure and further his Glory We cannot do any thing as his Father doth we cannot bestow any thing upon him but Praise and magnify him by a stedfast Faith and by an Holy Life Mortified Christians are the Glory of Christ. 3. It is Comfort against the Reproaches and Oppositions of Men as to the Kingdom of Christ. Though the Jews scorn it the Turks blaspheme it Hereticks undermine it yet Christ's Prayers will do more than all their Endeavours still he will appear God manifest in the Flesh. Christ's Glory cannot be hindred he hath prayed for it Vse 2. In that Christ was glorified for he cannot be denied whatever he demands it is useful for our Comfort for our Instruction 1. For our Comfort 1. Christ's Glorification is the Pledg and Earnest of ours Had not he risen and ascended and been received up into Glory neither should we the Gates of Death had been barred upon us and the Gates of Heaven shut against us and we should have been covered with eternal Shame and Ignominy But now Christ like another Sampson hath broken through the Gates and carried them away with him our Head is risen and we in him we receive of his Fulness Glory for Glory as well as Grace for Grace Nobis dedit arrhabonem Spiritus à nobis recepit arrhabonem Carnis We have Livery and Seisin of the Kingdom of Heaven already in Christ. We are ascended with him Ephes. 2.6 And hath raised us up together and made us sit together in Heavenly Places in Christ Jesus In Contracts Pledges are usually taken and given Our Head is crowned and shall not the Members The Humane Nature is already placed in the highest Seat of Glory 2. It is a sign God hath received Satisfaction The Lord sent an Angel to remove the Stone not to supply any Power in Christ But as a Judg when he is satisfied sends an Officer to open the Prison Doors Our Surety is delivered out of Prison with Glory and Honour God hath taken him up to himself What is done to our Surety concerneth us Christ hath perfectly done his Work there is no more to be done by way of Satisfaction God was well-pleased with him or else he had not been at his right Hand Certainly all the Work of his Mediation was not accomplished on Earth he is now in Exaltation performing those other Offices that remain to be fulfilled by him in Heaven 3. Hence we have Confidence in his Ability to do his People Good He is now restored to the full Use and Exercise of the Godhead he can give the Spirit and perform all the Legacies of the Covenant There were many repaired to Christ in the days of his Flesh when he was under Poverty Crosses Death the Thief on the Cross said Lord remember me when thou comest into thy Kingdom What shall we not expect now he is entred into Glory Faithful Servants follow their Prince in Banishment but they have greater Encouragement when he is on the Throne Those that adhered to David in the Desert might look for much from him crowned at Hebron Acts 2.33 Therefore being by the right Hand of God exalted and having received of the Father the Promise of the Holy Ghost he hath shed forth this which ye now see and hear Not that then only he was endowed with the Gifts of the Spirit for whilst he was on Earth he was filled with the Spirit without measure but then he received the Accomplishment of the Promise of pouring out the Spirit upon us for by Promise is meant the Accomplishment of the Promise for the Promise was long before Luke 24.49 And behold I send the Promise of my Father upon you but tarry ye in the City of Jerusalem till ye be endued with Power from on High Acts 1.4 And being assembled together with them commanded them that they should not depart from Jerusalem but wait for
given him out of the World by the inward Work of his Grace Moral Suasion is common to all but he taketh some aside and worketh on their Hearts 2. For the manner of this Teaching it is accompanied with Force and Power There is always an Operation that goeth along with this teaching John 6.44 45. No Man can come to me except the Father that hath sent me draw him It is written in the Prophets they shall be all taught of God There is Teaching and Drawing The Inspiration and the Impression go together He is an incomparable Teacher he giveth the Lesson and an Heart to learn it with Information he reformeth and with the Knowledg of our Duty he giveth a Will and Power to do it He teacheth the Promise so as to make us believe it the Commandment so as to make us obey it The Soul is God's Eccho Psal. 27.8 When thou sayest Seek ye my Face my Heart said unto thee Thy Face Lord will I seek He reformeth by his Light and exciteth by the Power of his Grace In short it is a powerful Teaching joined with an inward Working His Scholars are sure of Proficiency for he hath their Hearts in his Hands and can move them according to his own Pleasure There is not only an Illumination of the Mind but a Bowing of the Will Corrupt Nature in Man is strong enough to resist any thing of Man as he is Man 3. The necessity of this inward Light without it the Word will not work Many bear outwardly that are never the better John 6.44 No Man can come to me except the Father which hath sent me draw him There must be an inward Light an inward Operation on the Soul or the Word is without Effect the Heart must be opened as well as the Scriptures As all the Multitude that thronged on Christ did not touch him as the diseased Woman did who touched the Hem of his Garment Who touched me saith Christ knowing that virtue had gone out of him Mark 5.30 Many may come to an Ordinance but virtue passeth out to few The outward Minister can but speak to the Ear it is Christ works Grace in the Heart unless the Holy Ghost come down and open the Mouths of Preachers to speak and the Hearts of People to hear all is to no purpose Vse Well then Every time you come to the opening of the Scriptures look for this inward Light to shine into your Hearts that you may have a saving Knowledg of God in Christ. Remember you come to hear that Doctrine which Christ hath brought down from the Bosom of the Father and he must bring it into your Bosoms There are two sorts of Hearers 1. Some are careless that come hither but scarce hear the Minister their Bodies are in the Sanctuary but their Spirits are in the Corners of the Earth Their coming is made fruitless by the wandring of their Hearts they have experience of the Power of Satan not of Christ The Devil presenteth to their Fancy such Objects as carry their Spirits from God and his Work Ezek. 33.31 They come unto thee as the People cometh and they sit before thee as my People and they hear thy Words but they will not do them for with their Mouth they shew much Love but their Heart goeth after their Covetousness Carcases without a Spirit are but Carrion Clothes stuffed with Straw that were a mocking So is a Body present at hearing the Word without a Soul What is the difference between an absent Body and a wandring Spirit God knocketh at the Heart but there is none within to hear him 2. Some hear the Minister but do not wait for the Illumination of Christ which sometimes God grants to us in the hearing of the Word Acts 11.15 As I began to speak the Holy Ghost fell on them this is to draw us to Attention Acts 16.14 Whose Heart the Lord opened that she attended to those things that were spoken by Paul When God disposeth us to hear his Word attentively he approacheth to us in Mercy SERMON VIII JOHN XVII 6 I have manifested thy Name unto the Men which thou gavest me out of the World thine they were and thou gavest them me and they have kept thy Word II. THE next Argument is what the Father had done in and about Believers he disposed them into the Hands of Christ Thine they were and thou gavest them me Where is First His Interest in Believers Secondly His Act about Believers First His Interest in Believers Thine they were How is this to be understood Divers have framed divers Sences thine by Creation thine by Election thine by Sanctification The Father being first in Order of the Persons all Original Works are proper to him So Creation is ascribed to him so the Lord saith Ezek. 18.4 All Souls are mine all created by him But this sence is not so proper to this place because those for whom Christ prayed not might plead this Interest so Satan is God's the Wicked and all Creatures are God's By Election thine by free Election mine by special Donation 1 Pet. 2.9 Ye are a chosen Generation a peculiar People the first and highest Act of Grace is ascribed to him they are his chosen and peculiar Ones These were eternally his and by the continuation of the same purpose of Grace they are always his This is proper to this place only Sanctification may be included which is as it were an Actual Election As by Original Election the Heirs of Salvation are distinguished from others in God's Purpose and Counsel so by Actual Election they are visibly distinguished and set apart from others So thine they were by an excitement of thy Spirit and Grace stirred up to follow me and chuse me in this special way of Service Sanctification is also ascribed to the Father John 6.44 No Man can come unto me except the Father that hath sent me draw him and Jude 1. To them that are sanctified by God the Father The first Effect of Saving-Grace is ascribed to him as the first rise of Grace is from his Love I prefer the middle Sence and do only take in the latter as the Effect Thine they were they were chosen by the Purposes of thy Grace and called which is the Effect of that Grace passing upon their Hearts From hence 1. Observe That Christ pleadeth Interest as an Argument in Prayer It is meet when we come to pray to God that we can say We are his This way would Christ endear his own Disciples to the Father's Respect and Grace Psal. 119.44 I am thine save me The great Work of Christians should be to discern their Interest that they may come to God with some confidence Though you cannot say I am thine with respect to the purposes of his Grace yet at least you should say I am thine in your own Dedication and Choice Si nostra tueri non vultis tamen vestra defendetis Many a trembling Christian dareth not say He is mine but
he is resolved to say I am his that is the fitter Argument with God With our own Souls in our own Straits plead He is mine Psal. 42.11 Why art thou cast down O my Soul and why art thou disquieted within me hope thou in God for I shall yet praise him who is the Health of my Countenance and my God but in Prayer plead I am his though you cannot plead his Choice plead your own Resignation Consider it is a forcible Argument Every one will provide for his own He is worse then an Infidel who will not provide for his own especially those of his own Houshold It is a comfortable Argument When we cannot speak of our Works we may speak of our Interest Lord I am a Sinner but I am thine I am a poor Wretch but I am one that would not be his own unless I am thine Oh but says the poor Soul If I could say that I am thine one that belongeth to the Purposes of thy Grace there were some Comfort Answ. It is sweet when we can say mutually I am my Beloved's and my Beloved is mine But are you not willing to chuse him though you cannot say he hath chosen you The choice of our Portion discovereth our Interest Canst thou in truth of Heart say Lord I have none in Heaven but thee none upon Earth that I desire in comparison of thee Psal. 73.25 If you can in the sincerity of your Hearts call God to witness this it is sweet Though thou canst not apply Christ canst thou resign thy self then we have the Fruit of Election though we have not the Sense of it God certainly hath chosen us when by the Work of his Grace he maketh us chuse him Fallen Man is not dainty in his choice till a Work of Grace passeth upon him he turneth from the Creator to the Creature he saith to the World Would to God thou wert mine to Riches Honours Pomp would thou wert mine Happy is the People that are in such a Case It is Grace turneth us from the Creature back again to God God is our Portion because we are his God cannot refuse that Heart which he hath thus drawn to himself 2. Observe again That none are given to Christ but those that were first the Father's Thine they were he had chosen them in the Purposes of his Grace and disposed them into Christ's Hands Thine by Election mine by Special Donation The Acts of the three Persons are commensurable of the same Sphere and Latitude those whom the Father chuseth the Son redeemeth and the Spirit sanctifieth The Father loveth none but those that are given to Christ and Christ taketh charge of none but those that are loved of the Father Your Election will be known by your Interest in Christ and your Interest in Christ by the Sanctification of the Spirit All God's Flock are put into Christ's Hands and Christ leaveth them to the care of the Spirit that they may be enlightned and sanctified In looking after the Comfort of Election you must first look inward to the Work of the Spirit on your Hearts then outward to the Work of Christ on the Cross then upward to the Heart of the Father in Heaven 1 Pet. 1.2 Elect according to the foreknowledg of God the Father through sanctification of the Spirit unto Obedience and sprinkling of the Blood of Jesus Christ. There is a Chain of Salvation the Beginning is from the Father the Dispensation through the Son the Application by the Spirit all cometh from God and is conveyed to us through Christ by the Spirit Secondly The Father's Act about Believers Thou gavest me them How are they given to Christ Things are given to Christ two ways by way of Reward or by way of Charge 1. By way of Reward So all Nations are given to him by way of Reward Psal. 2.8 Ask of me and I will give thee the Heathen for thy Inheritance and the uttermost parts of the Earth for thy Possession He is Lord of all Acts 10.36 even of the Devils All Flesh are thus given to him to be ruled by him This Donation is very large and comprizeth Elect and Reprobates all Nations are Christ's Heritage in this sence as well as the Church All Power in Heaven and in Earth is given to him to dispose of Elect and Reprobates according to his own Pleasure Only in this giving by way of Reward there is a difference some are given to Christ at large to be disposed of according to his Pleasure others are given to him for some special Ministry and Service as Hypocrites in the Church and so Judas was given to him as Christ saith Vers. 9. Of them which thou hast given me I have lost none but the Son of Perdition Again others are given to him by way of special and peculiar Interest to be Members of his Body Subjects of his Kingdom c. So only the Elect are given to Christ the great Bargain that Christ drove with his Father was an Interest in Souls therefore it is said Isa. 53.10 11. When thou shalt make his Soul an Offering for Sin he shall see his Seed he shall prolong his days and the Pleasure of the Lord shall prosper in his Hand He shall see of the travel of his Soul and be satisfied This was all the Gain that Christ reckoned of 2. By way of Charge This again is proper to the Elect who are redeemed justified sanctified glorified The Elect are made over to Christ not by way of Alienation but Oppignoration none of them who are given to Christ by way of Charge can miscarry John 6.37 All that the Father giveth me shall come to me and he that cometh to me I will in no wise cast out And ver 39. This is the Will of him that sent me that of all which he hath given me I should lose none but should raise it up again at the last day And John 10.28 29. I give unto them eternal Life and they shall never perish neither shall any Man pluck them out of my Hand My Father which gave them me is greater than all and no Man is able to pluck them out of my Father's Hand There is Christ's Faithfulness and the Father's Power engaged therefore this must needs be proper to the Elect. Now because both these ways are proper to the Elect that that I observe is That the Father's Elect are given and committed to the Son as his Purchase and Charge First They are given to him by way of Reward Christ by virtue of his Purchase hath many Relations to Believers they are given to him as Subjects of his Kingdom as Scholars of his School as Children of his Family as the Spouse of his Bosom as the Members of his Body All these Relations I shall insist upon for this was the Honour that was granted to Christ upon his Obedience It was much that Christ would be our King more that he would be our Master more that he would be our Father
more that he would be our Husband and yet further that he would be our Head He counted it an Honour and bought it at a dear rate 1. We are given to him to be Subjects of his Kingdom Christ is Lord of all the World but he prizeth to Title like that of King of Saints Rev. 15.3 to rule as Lord in the Church No Throne like the Conscience of an humbled Sinner The Heart is Christ's best Presence-Chamber he loveth to have his Chair of State set there He had an eternal Right together with the Father and the Holy Ghost but he would come and suffer and be crowned with a Crown of Thorns that he might have a new Right as Mediator and have the Crown of Glory put upon his Head in the Church Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour The Father promised it long before upon Bargain and Contract There is never a Subject that Christ hath but is bought and with the dearest Price his Soveraign's own Blood Mat. 20.28 He gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransome for many Many Subjects die in other Kingdoms that the Prince may be seated in the Throne but here the Prince dieth for the Subjects that he may govern his Spiritual Realm with more Peace and Quietness As the Price was great so the Father hath made him a large Grant 1. Christ's Empire is Universal and spread throughout the World He properly is the Catholick King there are no Bounds and Limits of his Empire Isa. 53.12 Therefore will I divide him a Portion with the great and he shall divide the spoil with the strong Some of all Nations are given to him Isa. 49.12 Behold these shall come from far and lo these from the North and from the West and these from the Land of Sinim North West South Jews and Gentiles The Jews that are now his Enemies shall appoint to themselves a Head as the Tribes flocked to Hebron to crown David Hos. 1.11 Then shall the Children of Judah and the Children of Israel be gathered together and appoint themselves one Head and they shall come up out of the Land There is no King like Christ for largeness of Command and Territory All Monarchs have certain Bounds and Limits by which their Empire is terminated Christ's Empire runneth throughout the whole Circuit of Nature he hath a Multitude of Subjects 2. Christ's Empire is Eternal Of the increase of his Government there shall be no end Isa. 9.7 Kings must die and then their Favourites may be counted Offenders So Bathsheba said to David who yet was a Type of the Reign of Christ 1 Kings 1.21 When my Lord the King shall sleep with his Fathers I and my Son Solomon shall be counted Offenders But Christ liveth and reigneth for evermore But you will say Christ doth not reign for ever but till he hath put all Enemies under his Feet when he shall resign up the Kingdom to the Father 1 Cor. 15.24 I Answer In Kingly Dignity there are two things Regia Cura and Regius Honor Kingly Care and Kingly Honour Kingly Care by which he ordereth and defendeth his Subjects and Kingly Honour which he receiveth from his Subjects Certainly Christ shall be King for ever and ever Luke 1.33 And he shall reign over the House of Jacob for ever and of his Kingdom there shall be no end because he shall always be honoured and adored as King and Mediator He shall resign the Kingdom that is that way of Administration for when the Elect are fully converted and sanctified and their Enemies destroyed there will be no need of this Care Now thus we are given to Christ that he might be a King Universally and Eternally He ruleth us by a sweet Covenant he might rule us by Power Other Kings find Subjects he maketh them He might rule us for he bought us he hath an absolute right over us As there was a Covenant between the Father and Christ so between Christ and the Church He propoundeth no less than a Kingdom Isa. 10.8 Are not my Princes altogether Kings Christ's Title is by Purchase Conquest and Consent All Christ's Subjects were Vessels of Wrath Vessels of Hell in their natural Estate he recovered us from the Devil by Power and Conquest he bought us out of his Father's Hands by Merit and Price In short concerning this Kingdom which belongeth to the second Person The Father appoints it the Son merits it the Holy Ghost as Christ's Vice-Roy governs it The Father chuseth a certain number of Men giveth them to Christ the Son dieth for these Men ransometh them from the Grave and Hell and committeth them to be ruled and governed to the Spirit as Christ's Vicar the Spirit useth the Ministry of Men we are the Holy-Ghost's Overseers Acts 20.28 by which Grace is wrought and so we are united to Christ. Our Work by the Power of the Spirit is to bring them to Christ and Christ bringeth us to God the Father by his Intercession and by final Tradition which is the last Act of Christ's Mediatory Kingdom 1 Cor. 15.24 Then shall he deliver up the Kingdom to the Father God giveth us to Christ Christ to the Spirit the Spirit uniteth us to Christ and Christ bringeth us to God So that if we would enter into this Kingdom we must go to God the Father confess thou art a Traitor and Rebel desire him not to enter into Judgment with thee but seek to be reconciled If thou thus comest to the Father he will send thee to the Son as Job 42.8 God biddeth the Friends of Job to seek his Intercession I will not be pleased with you but in Christ. If I did not regard the presence of Jehoshaphat I would not look to thee nor see thee 2 King 3.14 Go to the Son reflect upon Christ's Merit and Intercession say Lord appear for us before thy Father were it not for thee he would not regard my Face The Son will send you to the Spirit I cannot bring you to God in your Impurity and Rebellion go to the Spirit of my Father that he may wash you and purge you Plead the promise of the Spirit John 16.13 14. Howbeit when he that is the Spirit of Truth shall come he will guide you into all Truth for he shall not speak of himself but whatsoever he shall hear that shall he speak and he will shew you things to come He shall glorify me for he shall receive of mine and shall shew it to you When we come to the Spirit he will send us to Moses and the Prophets hear them The Word is the Rod of his Strength By the Word we are gained by the Sacraments we take an Oath of Allegiance in Prayer we perform our Homages in Alms and Acts of Charity we pay him Tribute Praise and Honour are the Revenues of this Crown Thus I have shewed the Title the largeness of the Grant and the manner of Administration 2. We are
Father in Heaven the Son on the Cross the Spirit in our Hearts We are given to Christ but Christ is given to us by the Spirit our Interest is wrought and applied by the Holy-Ghost It is the Spirit of the Father the Spirit of the Lord Jesus Christ who is his Executor he is to see Christ's Will accomplished he is Christ's Vicar in his Kingly and Prophetical Office 2. Vse Let us consecrate and give up our selves to Christ. Walk as his 1 Cor. 3.23 Ye are Christ's and Christ is God's Look for all from him by dependance on him be whatever you are to him to his Glory You are given up to him you are not at your own dispose neither Tongue nor Heart nor Estate is thine God gave it and if thou are a Christian thou hast given up thy self to him SERMON IX JOHN XVII 6 I have manifested thy Name unto the Men which thou gavest me out of the World thine they were and thou gavest them me and they have kept thy Word Secondly THEY are committed to him by way of Charge In opening this I shall enquire 1. Who are the Persons that are thus given to Christ I answer The Elect and no other They are given to him out of the World a selected Company as in the Text Those whom thou hast given me such as shall surely and infallibly be brought to Grace and conducted to Glory John 6.37 All that the Father giveth me shall come to me And Vers. 39 40. This is the Father's Will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last Day And this is the Will of him that sent me that every one which seeth the Son and believeth on him may have Everlasting Life and I will raise him up at the last Day And can the Father's Will be disappointed I wonder what can Men object against so plain a Scripture and when they are come they cannot miscarry This is the Will of him that sent me that of all that he hath given me I should lose nothing not a Leg not a piece of an Ear Christ hath received a special Charge But you will say It is said John 17.12 Those which thou hast given me I have kept and none of them is lost but the Son of Perdition So it seemeth some may be lost which are given to Christ. I Answer 1. The word given is there used Indefinitely for those given to Christ by way of Reward as well as those given to him by way of Charge Hypocrites because of their External Vocation are said to be given to Christ by way of Ministry and Service but not by way of special Charge That is notable which Christ saith John 13.18 I speak not of you all I know whom I have chosen but that the Scripture may be fulfilled He that eateth with me hath lift up his Heel against me Where he sheweth plainly that one of them was not of the Number of the Elect and should not receive the Privileges of his especial Charge Though he was chosen to the Calling of an Apostle yet not to Eternal Life Christ knoweth the number of the Heirs of Salvation and who only are given him by way of Ministry and Service of the Church 2. I may Answer by interpreting the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are not acceptive but adversative none of them is lost but the Son of Perdition is lost the words are not rendred except the Son of Perdition but but the Son of Perdition it is not nisi but sed There is no exception made of Judas as if he had been given to Christ and afterward had fallen away It is not nemo nisi Filius Perditionis but when he had mentioned their keeping he would adversatively put the losing of Judas This Phrase or manner of Speech is often used in Scripture So Rev. 21.27 And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lie but they which are written in the Lamb's Book of Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the words are not exceptive for then it would follow that some which work Abomination should enter into the Kingdom of Heaven but adversative these shall not enter but others shall enter So Mat. 12.4 It was not lawful for him to eat neither for those which were with him but only for the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not exceptive as if the Priests were of David's Company 2. What was this Charge It will be opened by considering What the Father proposed concerning the Elect and what the Son undertook 1. What the Father proposed The words of Heaven are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unutterable words which it is not lawful for a Man to utter 2 Cor. 12.4 Those secret ways of Discourse and Communication between the Father and the Son are to be adored with reverence and deep silence were it not that the Spirit of God hath put them into such Forms as are sutable to those Transactions and Intercourses which are between Man and Man It is usual in Scripture to put the Passages between God and Christ into Speeches Psal. 40.6 7 8. Sacrifice and Offering thou didst not desire mine Ears hast thou opened Burnt-Offering and Sin-Offering hast thou not required Then said I Lo I come In the Volume of the Book it is written of me I delight to do thy Will O my God yea thy Law is within my Heart Psal. 2.8 Ask of me and I will give thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession Psal. 110.1 The Lord said unto my Lord Sit thou at my right Hand until I make thine Enemies thy Footstool The Father came to Christ and did as it were say to him Son I am loth that all Mankind should be lost and left under Condemnation there are some whom I have chosen to be Vessels and Receptacles of my Mercy and Goodness and because I am resolved that my Justice shall be no loser you must take a Body and die for them and afterward you must see that they be converted to Grace justified sanctified guided to Glory and that not one of them should miscarry for I will take an account of you at the last Day It is easy to prove all these things out of Scripture That there are a certain definite Number See 2 Tim. 2.19 The Foundation of the Lord standeth sure having this Seal The Lord knoweth those that are his There is no Lottery nor Uncertainty in the Divine Decrees the Number is stated sealed none can add to it or detract any one Person that Christ received a Command to lay down his Life for John 10.18 This Commandment have I received of my Father for them only I lay down my Life viz. for my Sheep That Christ is to see them converted to Grace John 6.37 All that the Father giveth me shall come to me
Name they are all written there as the High Priest carried their Names in his Breast so doth Christ thy Name is ingraven on his Heart John 10.3 He calleth his own Sheep by Name and leadeth them out Clement also with other my Fellow-Labourers whose Names are in the Book of Life Phil. 4.3 John Anna Thomas Clement they are recorded and Christ takes such special notice of them as if there were none other in the World 2. Their Condition and Necessities How obscure and poor soever they be in the account and reckoning of the World Psal. 34.6 This poor Man cried and the Lord heard him Poor Soul he is liable to such Temptations overwhelmed with such Troubles he crieth to me to help him It was the Theology of the Gentiles Dii magna curant parva negligunt That the Divine Powers did only take care of the great and weighty Concernments of the World but neglected the lesser Isa. 40.27 Why sayest thou O Jacob and speakest O Israel my Way is hid from the Lord and my Judgment is passed over from my God Vse 2. It perswadeth us wholly and absolutely to resign up our selves into Christ's Hands The Father is wiser than we he knoweth well enough what he did when he commendeth us to his Son Let us give up Bodies and Souls to Christ all that we have Faith is often expressed by committing our selves to Christ it answereth the Trust the Father reposed in him 1 Pet. 4.19 Wherefore let them that suffer according to the Will of God commit the keeping of their Souls to him in well-doing as unto a faithful Creator The Apostle knew what he did when he trusted Christ with his Soul 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day Is thy Soul laid a Pledg in Christ's Hands It is no easy Work That we may know what it is let me open it a little 1. You must chiefly commit your Souls to him Most Men lose their Souls to keep the Body That which a Man chiefly looketh after is his Jewels and precious Things in a dangerous Time to commit them to the Custody of a Friend So a Christian whatever becometh of him in the World he is careful to lay up his Soul in Christ's Hands that it may be kept from Sin and the Consequents of Sin Alas while we have it in our own keeping it will soon miscarry Now concerning this committing the Soul to Christ let me observe 1. That this Act is most sensible in time of deep Troubles and Death when we carry our Lives in our Hands trust Christ with your Souls Psal. 31.5 Into thy Hands I commit my Spirit thou hast redeemed me O Lord God of Truth So Christ Luke 23.46 Father into thy Hands I commend my Spirit Can we trust Christ upon the warrant of the Gospel when Troubles are nigh and Fears of Death Lord take my Spirit as Stephen Acts 7.59 Lord Jesus receive my Spirit We must do it in our Life especially as often as we renew Covenant but then most sensibly when we come to die Jesus Christ is always the Depository of Souls but when we come to die or are in special Troubles then we are chiefly sollicitous about our Souls as when a House is a burning we are not careful about our Lumber but run to fetch our Jewels to put them in a safe Hand 2. Whenever we do it it must be an advised Act. A Man must be sensible of the Danger he is in of the many Temptations to which he is exposed what a sorry keeper he is of his own Heart Satan could fetch a prey out of Paradise Judas out of Christ's Company What Abilities Christ hath 2 Tim. 1.12 I know whom I have believed and I am persuaded that he is able to keep that which I have committed to him against that day Presumption is a Child of Darkness it cometh from Ignorance and Incogitancy Faith is deliberate and advised a Christian can verture his Soul upon Christ's Grace notwithstanding Infirmities upon Christ's Power notwithstanding Temptations this precious thing is daily in danger yet I can trust it in Christ's Hands he that made it can best keep it and guide us by his Grace and direct us in this dangerous Passage 3. It must still be accompanied with some Confidence We must be quieted I am persuaded he is able to keep that which I have committed to him We should not distrust when we have resigned our selves to the care and tuition of his Spirit Christ's charge will be safe from danger It is our weakness to be full of Doubts and Fears We may be assaulted but we are safe in the Father's Purpose and the Son's Protection Too much confidence in Sanctification and too little in Justification will unsettle us 4. There must be a care of Obedience Lord Jesus receive my Spirit Commit your Souls to him in well-doing 1 Pet. 4.19 Sins will weaken Trust an impure Soul cannot be committed to Christ's Custody Would we commit Dung to a Friend to keep There must be a giving up our selves to him in Love as well as committing our selves to him in Faith John 12.26 If any Man serve me let him follow me and where I am there shall also my Servant be 5. It must arise from a chief care of your Souls Most Men are negligent herein they watch over their Goods but neglect their Souls and lose their Souls to keep these Trifles What account can they make to God at the last day These live as if they had no Souls and can they be said to commit their Souls to God 2. We must give up our Bodies to him and the conveniencies of the Body to let him dispose of us according to his Pleasure We shall have a Body at the last day and that Body will have Glory enough that falleth under Christ's charge John 6.39 This is the Father's Will that hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day He that cannot do the lesser it is impossible he should do the greater He that will not trust God with his earthly Substance Credit Estate how will he trust God with his Soul for eternal Salvation Which is easier to say thy Sins are forgiven thee or to say Arise and walk Mark 2.9 It is more difficult to believe for Salvation but bodily inconveniencies are more pressing and sensible The Welfare of the Body must not be committed to Wealth or Wit but to Christ A Christian is not troubled what shall become of him he leaveth himself to Christ's Disposal which is the way to allay his Cares and Fears III. The Third Argument is what they had done In the next Clause They have kept thy Word Here is another Reason their Obedience He had mentioned what the Father had done now what they had done His Ministry with them was
Grace and Authority Mat. 7.29 The People were astonished at his Doctrine for he taught them as one having Authority and not as the Scribes All he did was with Heavenly Majesty and Authority a Soveraign Majesty was to be seen in Christ's teaching proper to himself Besides his Faithfulness as a Minister with such Clearness Evidence and Demonstration there was sufficient Declaration to the World at his Baptism Mat. 3.17 Lo a Voice from Heaven saying This is my beloved Son in whom I am well pleased agreeing with the Prophecy of him Isa. 42.1 Behold my Servant whom I uphold my Elect in whom my Soul delighteth At his Transfiguration before three Persons that for the Holiness of their Lives were of great Credit Mat. 17.5 Before all his Disciples John 12.28 Father glorify thy Name Then came there a Voice from Heaven saying I have both glorified it and will glorify it again To the World at his Resurrection Acts 17 31. Whereof he hath given assurance unto all Men in that he hath raised him from the dead To which Resurrection the Jews were conscious Those that reported it wrought Miracles these Men sought not themselves had no Advantage but visible Hazards their Witness was agreeable to the Writings of the Prophets the Doctrine built on it very satisfactory there is in it what every Religion pretendeth to tho in a higher way tho Miracles are now ceased yet it is confirmed by the Truth of the Word God continually confirmeth it by the Seal of the Spirit and there is an inward Certioration whereby Believers are satisfied John 18.37 For this cause came I into the World that I should bear witness unto the Truth Every one that is of the Truth heareth my Voice that is enlightned by the Holy-Ghost receiveth and believeth it but those that have a mind to wrangle God will not satisfy And then for his Miracles they were not Miracles of Pomp and Ostentation not destructive Miracles but Actions of Relief When the Pharisees said He casteth out Devils by Beelzebub the Prince of Devils Mat. 12.24 He proveth that his main aim was to cast out Satan ver 26. If Satan cast out Satan he is divided against himself Would Satan consent that his Kingdom should fall He would not go to dispossess himself All his aim was to promote Holiness and the Kingdom of God I note this 1. That you may know that the Apostles had sufficient Means to convince the World of the certainty of the Christian Doctrine The inward Testimony of the Spirit the Apostles would not alledg it by Miracles and rational Probabilities they were fitted to deal with the World and to appear as Witnesses for him when they were to give an Account Acts 5.32 And we are Witnesses of these things and so is the Holy-Ghost whom God hath given to them that obey him This inward Witness is proper to Believers the other may be alledged to Infidels By the Spirit is meant there a Power to work Miracles 2. That you may know the way of God's working with Men Usually all these three concur to the working of Faith there is the Light of the Spirit external Confirmation and the use of fit Instruments 1. The Light of the Spirit without which there can be no Grace nor Faith 1 John 5.6 It is the Spirit that beareth Witness because the Spirit is true That is That Word which the Spirit himself hath revealed is Truth for he is not only the Author and Inditer of the Word but the Witness he worketh in the Hearts of the Faithful so that he persuadeth them of the Truth of the Word 2. There is external Confirmation Tho Miracles cease yet we have the Testimony and Consent of the Church who by undoubted and authentick Rolls hath communicated her Experience to us which is visibly confirmed by the Providence of God not suffering the Truth to be oppressed 3. There is the use of fit Instruments specially gifted for this Purpose Tho the Effect of the Word doth mainly depend on the Spirit yet there is a Ministerial Efficacy in the Messengers Acts 14.1 They so spake that a multitude both of the Jews and also of the Greeks believed Not that the Faith of the Hearers doth meerly depend upon the excellency of the Preacher Yet certain it is that one way of preaching may be more fit to convert than another both in regard of Matter and Form Pure Doctrine for the Matter is more apt to convert than that which is mixed with Falshood as pure Water cleanseth better than foul and good Food nourisheth better than that which is in part tainted He that can divide the Word aright and prudently apply it is more powerful to work than he that seeth by an half Light or presseth Truth loosly and not with Judgment and Solidity Not as if they could infallibly convert but they are more likely they do not carry the Grace of Conversion in their Mouths Then for the Form with more plainness clearness strength of Argument God hath given to some Gifts above others not to bind himself to them but in the way of Instruments they are more powerful tho the weakest Gifts are not to be despised And in the quality of the Persons Holy Persons are more polished Shafts in God's Quiver 3. I observe it to press you to regard all these things 1. The Power of the Spirit if you would profit in Christ's School The watering-Pot will do nothing without the Sun nor the Word without his Testimony 1 Cor. 3.7 So then neither is he that planteth any thing neither he that watereth but God that giveth the Increase The Spirit is to confirm Truth to you by way of Witness and Argument By way of Witness 1 John 5.7 For there are three that bear record in Heaven the Father the Word and the Holy-Ghost There is a secret Persuasion especially when you are reading and hearing that insinuateth it self with your Thoughts doubtless this is the Word of God Acts 16.14 Whose Heart the Lord opened that she attended to those things that were spoken by Paul By way of Argument working such things from whence you may conclude it is God's Word John 8.32 Ye shall know the Truth and the Truth shall make ye free When ye are freed from the bondage of Sin then ye are enlightned to see the Truth of the Gospel by experience ye shall know the Truth 2. Take in the advantage of external Confirmation By Miracles Christ's Testimony was made valuable to the Apostles You have not only authentick Records wherein these Miracles are recorded which as an History may be believed but the Testimony of the Church which hath experience of the Truth and Power of the Gospel for many Ages The Lives of the Godly who are called God's Witnesses 1 Cor. 14.26 The Providences of God in delivering his Church in their miraculous Preservations Psal. 58.11 Verily there is a God that judgeth in the Earth Answers of Prayers grounded on the Word Upon all these
Grounds practise upon this Truth that Christ came out from God 3. Chuse out to your selves faithful Teachers such as Christ was delivering the Word with Authority and Faithfulness to God and Men such as do not seek their own things fear no Man's Face and come with the powerful Evidence and Demonstration of the Spirit And indeed Ministers should be careful to manifest themselves to the Consciences of those with whom they deal that they may have a Testimony of Christ speaking in them 1 Cor. 15.3 that he teacheth in and by them they should be assured of their Doctrine that Christ brought it out of his Father's Heart not speaking by rote like Parrots 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 our Hearts have felt that which we have not by rote nor by guess but by experience 1 Tim. 6.13 Jesus Christ witnessed before Pontius Pilate a good Confession 3. Observe Christ's gentleness in bearing with their Failings Now they have known It was a long time e're they could be gained to a sence of his Divine Power therefore he chargeth them with hardness of Heart Mark 6.52 They considered not the Miracle of the Loaves for their Hearts were hardned So Mark 8.17 Perceive ye not yet neither understand Have ye your Hearts yet hardned And now in his Intercession to his Father he mentioneth not their Hardness nor the obstinacy of their Prejudices nor their present Weakness but their Knowledg Now they know they have been obstinate but he covereth that at least doth but imply it How willing is Christ to spread a Garment on our Nakedness Past Sins shall not hurt us when they do not please us When a Man turneth from Grace to Sin then all his Righteousness is forgotten Ezek. 18.24 All his Righteousness that he hath done shall not be mentioned So he that turneth from Sin to Grace or from Grace to Grace ver 22. All his Transgressions that he hath committed they shall not be mentioned unto him it is all undone by Repentance and Reformation How do Men differ from Christ we upbraid Men with past Failings when they are repented of It is hard to put off the reproach of Youth when God maketh them Vessels of Mercy they will not suffer them to be Vessels of Honour Hi homines invideant mihi gratiam divinam As the elder Brother upbraideth the reformed Prodigal Luke 15.30 As soon as this thy Son was come which hath devoured thy Living with Harlots thou hast killed for him the fatted Calf This is an envious Disposition and cross to God you go about to take off the Robes of Honour which God hath put upon them and to dispoil them as the Spouse was of her Ornaments 4. Observe What is the chief Object of Faith to believe the divine Authority and Commission of Christ and that his Power to dispense Salvation to the Creatures was given him from his Father There is a world of Comfort in this The Father being first in order of the Persons is to be look'd upon as the offended Party and as the highest Judg. 1. He is to be look'd upon as the offended Party All Sin is against God Psal. 51.4 Against thee thee only have I sinned and done this Evil in thy sight He had offended Vriah abused Bathsheba the Injury was against them but the Sin against God against thee thee only This may be referred to all the Persons but it chiefly concerneth the first Person to whom we direct our Prayers and who is the Maker of the Law Christ the second Person satisfied for the breach of it It is against thee thee only Now this is our Comfort that our Guilt and Sin was not cast on Christ's Person without the Father without his privity and consent nay it is his own Plot and Design it was the Father's Counsel rather than the Creatures Desire So that we may quiet our Consciences by that Promise Isa. 43.25 I even I am be that blotteth out thy Transgressions for my own Names-sake God the Father would have you look to him as one that hath only to do in this Matter Sin is a grief to the Spirit it is a crucifying of Christ but in the last result of it it is an Offence to God the Father because it is a breach of his Law God is the Fountain of the Divinity yea all that is done to the other Persons redoundeth to the Father as our Saviour reasoneth He that despiseth me despiseth him that sent me 2. The Father is the highest Judg. All the Persons of the Godhead are coessential and coequal in Glory and Honour only in Oeconomy or Dispensation of Salvation the Father is to be look'd upon as Judg and Chief Man is the Debtor Christ the Surety and the Father the Judg before whose Tribunal the Satisfaction is to be made therefore Christ saith My Father is greater than I. And in the whole Work of our Redemption he is to be considered as a Superior therefore all the Addresses not only of the Creatures but of the Son of God himself are to his Father for Pardon as if it were not in his own single Power Luke 23.34 Father forgive them they know not what they do If it passeth with God the Father then the Business is ended So 1 John 2.1 Christ is said to be an Advocate with the Father as Supream in Court as the Advocate is beneath the Judg. So John 14.16 I will pray the Father and he shall give you the Comforter Pardon Comfort and Grace cometh from the Father It is true it is said Mat. 9.6 That the Son of Man hath Power on Earth to forgive Sins but it is by Commission from the Father as we shall see anon Well then the Father is the Supream Judg whatever passeth in his Name is valid and authoritative Now it is he that committed the Work of Redemption to Christ He is the Supream Judg Eli saith 1 Sam. 2.25 If one Man sinneth against another the Judg shall judg him but if a Man sin against the Lord who shall intreat for him The meaning is if one Man hath trespassed against another the Magistrate may take up the Controversy by executing Justice and causing the Delinquent to make Satisfaction to the Party offended but who shall state the Offence and compose the Difference between God and us The Sin is committed against the Judg himself the highest Judg from whom there is no Appeal no Satisfaction can be made by Mortal Men and no Person is fit to arbitrate the Difference Therefore God himself is pleased to find out a Remedy and in all that the Son did he hath a great hand and stroak in it The Father's Act is Authoritative and above Contradiction If he had not given us a Mediator out of his own Bosom we had for ever lain under the guilt and burden of
that thou hast sent me There is a Mission on God's part as well as Obedience on Christ's Observe The Love of God in sending Christ and giving him a Charge concerning us This sending implieth Distinction but not Inferiority Persons equal by mutual consent may send one another The Father sent him because in the Business of Salvation the Original Authority is said to reside in God the Father God would not trust an Angel with your Salvation but send his own Son 1 John 4.9 10. In this was manifested the Love of God towards us because that God sent his only begotten Son into the World that we might live through him Herein is Love not that we loved God but that he loved us and sent his Son to be the Propitiation for our Sins He thought nothing too dear nor too near for us His Son was not sent to treat with us but to take our Nature to be substituted into our room and place But this Point of God's sending Christ hath fallen under our consideration in handling other Verses of this Chapter SERMON XII JOHN XVII 9 I pray for them I pray not for the World but for them which thou hast given me for they are thine CHRIST having urged several Arguments on the behalf of the Disciples cometh now to limit his Prayers to them which is a new Argument I pray for none but those which thou hast given me not for obstinate Persecutors and perverse Rebels but for thine own thy Charge put into my Hands If I had prayed for any which belong not to the purpose of thy Grace thou mightest deny me but I pray not for the World but for thine therefore hear me In the words you have I. The Object of Christ's Prayer II. The Object limited I pray for them which is amplified Negatively by a refusal to pray for others I pray not for the World III. The Reasons Thou hast given them me and they are thine mine by Oppignoration not Alienation thy Charge put into mine Hands I have a Charge over them and thou hast a Right in them Christ was tender of his Charge and the Father still loved and owned them Thy Right and Propriety is not lost by thy Donation but confirmed for they are thine It is not only a Reason of the Donation but an Argument that Christ useth in Prayer 1. The great Matter that needeth not so much to be cleared as to be vindicated is Christ's refusal to pray for the World It needeth not to be cleared because Christ doth expresly limit the Persons I pray for them he doth not only explain it whom he meaneth by them those which thou hast given me Which Explication if nothing else had been added would have been exclusive and would have amounted to them and only them But he doth himself exclude the World from having any share in his Prayers By the World he meaneth the Reprobate World not only the Unregenerate Elect who are sometimes called the World but reprobos amatores soeculi as the Carthusean the reprobate perverse World But some object and it is fit they should be heard 1. That the Apostles only are here intended and that there is not a distinction between the Elect and Reprobate but between the Apostles and others for afterwards Christ prayeth for others that shall believe through their Word Vers. 20. I Answer 1. The Apostles are chiefly intended but not only elsewhere doth he pray for the Disciples and Believers of that Age there were more than the eleven Apostles and if they be excluded they have no Name in Christ's Prayer 2. All others besides the Apostles could not be reckoned to be in the World Now here is a perfect distribution of Men into two Ranks those that were given him and the World 2. Others say that the words are not to be taken as utterly exclusive but only that he prayed not for the World in this place The Requests of fatherly Protection the Gift of the Spirit Love and Concord being only proper to them that did actually believe elsewhere they say they find Christ praying for the World They bring that place for one Luke 23.34 Father forgive them for they know not what they do where he prayed for his Persecutors some of which never were converted I Answer 1. We must distinguish the Prayers of Christ as an Holy Man and the Prayers of Christ as Mediator So Camero Owen p. 44 c. Gomarus in locum Rainoldus de Intercessione c. As he was a Holy Man he was to lay aside all shew of Revenge This was not a Prayer by virtue of his Office as Mediator but in answer to his Duty as he was subject to the Law and a private Person Those things which he did in obedience to the Law as a private Person were not Acts of Mediation they were Acts of the Mediator but not as Mediator He taught us to pray for Enemies Mat. 5.44 Love your Enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you Revenge is forbidden and Pardon and Prayer injoined 2. Christ did not pray for all his Persecutors and every one of them but only for those that sinned out of Ignorance as the words imply chiefly for the standers-by rather than the Priests and Pharisees many of which came rather out of Curiosity than Despight Yea this Supplication was effectual and succesful to all the Elect intended This Prayer brought in three thousand Acts 2.41 who are charged with Christ's Death Ver. 23. and 36. and again five thousand Act. 4.4 who are charged with Ignorance in this Matter Acts 3.15 And killed the Prince of Life Vers. 17. I wot that through Ignorance ye did it as did also your Rulers 3. Again they urge Vers. 21. That the World may believe that thou hast sent me Some say that by the World is meant the Unregenerate Elect. This tho it blunteth the force of the Objection yet I think it not so full an Answer 1. Because it is not directly made for them Mark it is not a Prayer but a Reason of Prayer Christ would have prayed more directly for the unregenerate Elect. 2. He would have Prayer for a more effectual Means of Conversion than the beholding the Unity and Concord of his Church That they may be one as thou Father art in me and I in thee that they also may be one in us that the World may know that thou hast sent me 3. The word World in this whole Chapter is taken for the Reprobate World or those which are opposed to them which are committed to him by his Father 4. The substance of that Prayer is for the Elect not yet converted for Christ prayeth for all that shall believe through their Word Ver. 20. And then that they may be all one c. that the World may believe that thou has sent me so that the Unregenerate Elect are not intended Well but then doth Christ pray
conceived in the Humane Nature for the good of the Creature for all their Exigencies and Employments that so his whole purchase may be applied to us and we may receive Grace to help in time of need It is a representing of his own Merit the worthiness of his Person as God-Man he is the Son of God yet the Creature 's Advocate and the Merit of his Obedience and Passion I have glorified thee upon the Earth As one that was to plead for his Life shewed cubitum sine manu his Hand lost in the Service of the State All this is to the Father who being appeased all the rest of the Persons are appeased for they are One and agree in one He pleads with God for the application of good Things procured by his Oblation especially in deep Exigencies and Conflicts Christ hath knowledg at other times but then he hath a fellow-feeling Heb. 4.15 We have not an High Priest that cannot be touched with the feeling of our Infirmities but was in all Points tempted like as we are yet without Sin His Heart is entendred by his own Experience Thirdly The Fruits and Benefits of this Intercession They are many I shall name the chiefest 1. This secures our Justification and the pardon of our Sins Christ watcheth against what Objections Justice makes and against Satan's Wiles and that we our selves by our daily Breaches may not cast our selves out of the Favour of God He justifieth us against the Accusations of Enemies covereth our Sins from the sight of God Rom. 8.34 Who is he that condemneth It is Christ that died yea rather that is risen again who is even at the right Hand of God who also maketh Intercession for us So Zech. 3.1 2. There is our Advocate and Accuser He shewed me Joshua the High Priest standing before the Angel of the Lord and Satan standing at his right Hand to resist him And the Lord said unto Satan The Lord rebuke thee O Satan even the Lord that hath chosen Jerusalem rebuke thee When we are summoned by the Justice of God to defend our selves against the Exceptions and Complaints which are preferred against us our Attorney appeareth in our Name and Behalf So when Satan accuseth us Day and Night he makes up all the Breaches that fall out between God and us 1 John 2.1 If any Man sin we have an Advocate with the Father even Jesus Christ the Righteous When we have mudded the Stream Christ maketh all clear again 2. The Acceptation of all our Persons Works and Services 1 Pet. 2.5 We are made an Holy Priesthood to offer up Spiritual Sacrifices acceptable to God by Jesus Christ. We communicate with Christ in all his Offices we are Spiritual Priests consecrated to him by Baptism The ordinary Priests were first consecrated in the great Laver before they were to offer Sacrifices so we are purified and cleansed in the Laver of Regeneration and then offer to God these Sacrifices As Christ was Temple Priest and Sacrifice so are we God dwelleth in us as in a Temple 2 Cor. 6.16 Ye are the Temple of the Living God As the Godhead dwelt in Christ bodily Col. 2.9 We are consecrated to be Priests to God being sanctified by him cleansed in the Laver of his Blood our Persons received into favour And then we offer our Selves Bodies Services to God and so we perform Duties acceptable to him because when we act the Priest Christ acteth it over again presents our Services to God in his Censer Rev. 8.3 Another Angel came and stood at the Altar having a Golden Censer and there was given unto him much Incense that he should offer it with the Prayers of all Saints upon the Golden Altar which was before the Throne He puts no Filth nor Dross into his Golden Censer As the Priests under the Law were to examine the Sacrifice before it was offered to the Lord so doth Christ examine our Services not to reject them but to better them in his own Oblation and so by his Intercession our Duties and all the good Works of our Lives are recommended to God 3. It encourageth us to come to the Throne of Grace with boldness God would have Prayer in Heaven to encourage us to Prayer on Earth Christ is always with God to set on every Request This is the Copy of Christ's Intercession Besides you have the groans of the Spirit in your Hearts Rom. 8.26 The Spirit it self maketh Intercession in us with groanings that cannot be uttered Christ is our Advocate the Spirit our Notary we the Sollicitors Isa. 62.6 7. Ye that make mention of the Lord keep not silence and give him no rest c. We may know what Christ is doing for us in Heaven by the Work upon our Hearts Oh then let us never rest till we have an Interest in his Intercession This is the great prop of our Faith and Confidence to know that we are comprehended in Christ's Prayers You have a Friend in Court he hath liberty of immediate access he is a Favorite the Father loveth him and you for his sake Our Friend prayeth to our dear Father for his own Children When Joab saw the thing was pleasing to David he interceded for Absalom 2 Sam. 14.1 God can deny him nothing if you have ten thousand Accusers it 's no matter your Advocate will answer all their Accusations Never leave till you get it evidenced that it is your privilege chuse him go to God by him ratify God's Appointment by your own choice Faith is a Consent wait for the Spirits Intercession those Groans will end in Joys It is the great Comfort of the Church that we have such a Mediator who will effectually plead our Cause with the Father We may look upon it as a Moral as well as a Mediatory Act an Act of Christ's Love to his own Disciples chiefly the Apostles who were as it were his Family and special Charge Out of this Example of Christ let us learn to pray one for another It is a Spiritual Act of Love You may discern the hypocrisy and sincerity of your Love to others by your carelesness or seriousness in Prayer for them for if we desire a thing we will pray for it with importunity By this the Saints have communion with one another at a distance Chiefly this concerneth Ministers for their Charge they should be of Samuel's temper tho he had received Affronts from Israel God forbid that I should sin against the Lord in ceasing to pray for you 1 Sam. 12.23 Their Sin doth not exempt you from the Duty you owe to them for God's sake they look to an higher Obligation than civil Respects and an interchange of Kindness But especially are we bound to pray for them if as the Apostles here they are gained to any degree of Faith Knowledg and Obedience 2 Thess. 1.11 We pray always for you that God would count you worthy of this Calling and fulfil all the good pleasure of his Goodness and the Work of
shewed before I shall only now consider the last Reason which is more formally expressed For they are thine 1. Observe The Elect are so given to Christ that they are still the Father's Tho they are mine by Grant yet thou hast lost no part of thy Right and Propriety in them They are given to me by way of Oppignoration not by way of Alienation As the Father that giveth his Daughter in Marriage to another doth not lose his Fatherly Propriety she is her Husband 's and she is her Father's God hath given every Elect Soul as a Spouse to Christ and yet they remain his yea they were given to Christ that God's Right might be preserved All Men by right of Creation are his but they are especially his who are redeemed by Christ and sanctified by the Spirit because the destination and tendency of their Lives is still to the Father's Glory Others are his in Right but in the use and course of their Lives they are the Devil 's God hath lost them as it were But those that are given to Christ are not lost but his still partly because of Christ's Aim who still worketh in them to preserve the Father's Right John 14.13 Whatsoever ye shall ask in my Name that will I do that the Father may be glorified in the Son The Persons glorify one another John 16.14 He shall glorify me for he shall receive of mine and shall shew it unto you They are Christ's Members that the Father may be glorified in the purposes of his Grace partly in regard of the course and tendency of their Conversations John 15.8 Herein is my Father glorified that ye bear much Fruit. The Father is glorified by our fruitfulness Vse 1. It is an Engagement to Believers to walk so that God may not be ashamed to own them for his the Spirit not ashamed to dwell in them as Temples that they be not as Stables of Filth but as Temples of the Holy Ghost nor Christ ashamed to own them as his Members he will not be the Head of an Ulcerous Body nor God the Father ashamed of his Choice If ye bring forth much Fruit he is glorified he hath not made an unworthy choice But otherwise you grieve the Spirit Ephes. 4.30 You crucify Christ Heb. 6.6 you shame the Father But if you are sanctified and holy the Spirit will own you and work in you with joy 1 Pet. 4.14 The Spirit of Glory and of God resteth upon you on their part he is evil spoken of but on your part he is glorified By the innocency and holiness of your Lives you make it appear what manner of Spirit is in you he can own you with Glory Then Christ will not be ashamed of you Heb. 2.11 He that sanctifieth and they that are sanctified are all one for which cause he is not ashamed to call them Brethren Christ will count it no disgrace to himself to reckon you of his Kindred and Family he is not ashamed to say they are mine my Brethren my Kindred my Family my Spouse he is not ashamed of his Purchase And God the Father will not be ashamed of you Heb. 11.16 God is not ashamed to be called their God The Father will avow himself to be their Portion and they to be his that for his sake do renounce the World God will think it no dishonour to himself Vse 2. To disprove their claim 1. That only can make their claim by Creation The Lord knoweth who are his God's special Interest is founded in Grace People say he that made them shall he not save them God will not own his Creature that is disguised by Sin I know you not you are none of mine He that made them will shew them no Mercy and he that formed them will shew them no favour Isa. 27.11 No you are none of mine all his are given to Christ the Interest comes not by Nature but by Grace 2. Those that build their Hopes on Christ but do not walk as the Father's Christ never chose a Member that would not honour his Father John 15.16 Ye have not chosen me but I have chosen you and ordained you that you should go and bring forth Fruit and that your Fruit should remain that whatsoever ye shall ask of the Father in my Name he may give it you Christ will not allow their Claim who do not walk worthy of his Father's Love that they may have free and confident access to him in Prayer Vse 3. See the Felicity and Dignity of those that believe in Christ. Christ saith to the Father they are thine his peculiar and special Portion Exod. 19.5 Ye shall be a peculiar Treasure unto me above all People The World is God's Possession but you are his Treasure A Man may have Lands that he visiteth now and then but he taketh a particular care of his Treasure God loveth them as much as a covetous Man can love his Treasure We value Men by their Riches but God valueth them by Grace 1 Pet. 2.9 Ye are a chosen Generation a peculiar People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath bought them at a dear rate We were his before we were our own God had a thought of us before we had any Being and in time he made this distinction Tit. 2.14 Who gave himself for us that he might redeem us from all Iniquity and purify to himself a peculiar People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his People of Treasure his most precious Substance picked and chosen by Election beautified with the Righteousness of Christ distinguished from others by Grace God looketh on them as the Objects of his own Choice the Fruits of his Son's Purchase and the Workmanship of his own Spirit set apart from all others for his own Glory 2. Observe again That nothing moveth God to Mercy so much as the consideration that we are his This is Christ's own Argument for they are thine And Interest is elsewhere pleaded by the Church Isa. 64.8 9. But now O Lord thou art our Father we are the Clay and thou our Potter and we all are the Work of thy Hand Be not wroth very sore O Lord neither remember Iniquity for ever behold see we beseech thee we are all thy People When we come to God though we cannot plead Merit yet we may plead Interest As bad as we are yet we are thine our Enemies have used us at pleasure yet thou hast been pleased to enter into Covenant with us Lord wilt thou not cast one glance and eye of Favour upon thine own Children Oh it is sweet when we can come into the presence of God with this Confidence Ephes. 2.19 Now therefore ye are no more Strangers and Foreigners but Fellow-Citizens with the Saints and of the Houshold of God as some of his own Houshold and so sue out our Allowance A Stranger is one that cometh and his Occasions being served returneth to his own Home A Foreigner is one that dwelleth in a place but is not priviledged with
the Immunities and Franchises which the Natives enjoy But now we are Denizens free of God's House have the liberty not only of Servants but of Children therefore we may urge it in Prayer All the difficulty will be to get the Interest evidenced It is not Confidence but Impudence when some Men say to God we are thine a wicked Man slandereth him when he saith Our Father The great Evidence is Consecration Did you ever give up your whole selves to God Do you walk as his as having nothing of your own at your own disposal Didst thou ever make this Surrender When there are Factions to which hand do you cleave Do you say I am God's I am Christ's God doth as it were say Who is on my side Who SERMON XIII JOHN XVII 10 And all mine are thine and thine are mine and I am glorified in them WE have in the former Verse the first solemn offer of Christ's Intercession or Mediation between God and Man and therein he doth professedly refuse to pray for the World His Reason was he would pray for none but those that were dear to his Father and to himself Now of the Elect he might say They are not only mine but thine They are given him by the Father not by way of Alienation but Oppignoration the Father lost no Right by his Grant and Donation The Gift of the Father to Christ differeth from all the Gifts of Men. When Men give they alter the property of the thing given or certainly are not so careful about it When you give your Son to be a Servant or an Apprentice to another or when a Scholar is put out to School you lessen your Care towards him Or to instance in a Relation less mercenary and servile when you give your Daughters in Marriage you think there is a Child bestowed your Fatherly Title and Propriety is not abolished but your Care is lessened But now though God hath put Believers into Christ's Hands yet he hath not put himself out of Possession but hath still reserved his own Right and Care for the Establishment of the Creatures Comfort Christ is taken in with himself Christ hath a Title proper to his distinct and personal Operation to involve him in the Care Christ hath a Title by Purchase and Redemption and the Father hath a Title proper to his Personal Operation by Election I pray for them which thou hast given me for they are thine The joynt Possession and Care of the Father together with Christ is proved by a general Assertion built on that perfect Communion that was between them All mine are thine and thine are mine c. The Sentence is applicable to Things and Persons 1. To Things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Original wilt bear it So the Fathers generally understood it of the concreated and infinite Riches of the Godhead which all the Persons had in Communion Epiphanius confuting the Sabellians moveth this Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and answereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The parallel place seems to countenance this Exposition John 16.15 All things whatsoever the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you Christ had spoken of this Departure his Absence was to be supplied by the Spirit now lest this should seem to derogate from himself he saith He shall take of mine he shall enrich the Church with the Treasures purchased by me I bought them with a dear Price and in the way of Grace will distribute them Now lest this should derogate from the Father he addeth All things whatsoever the Father hath are mine the same Fulness of the Godhead Majesty Perfection Essence Blessedness It is the Father's Spirit and mine Christ came in as an Heir to the Father and the Spirit as Executor to Christ of his last Will and Testament I cannot utterly exclude this Sence yet I think it is not the formal intent of this Place From hence we may gather the Unity and yet the Distinction of the Divine Persons they have their distinct Right and Title and yet they all communicate in the same Essence Dignity and Priviledges 2. To Persons and so it implieth not the uncreated Riches of the Godhead but their created Goods and Possessions Believers are the created Treasure of the Divinity and every Person hath a distinct Right Christ saith to the Father They are thine and again They are mine and the Spirit is not to be excluded tho he be not mentioned as appeareth in the parallel Place but now quoted They are God's Childrens Christ's Members and the Spirit 's Temples But to come more closely to the Words All mine are thine and thine are mine How are Believers Christs how the Father's The first Title Christ hath to us is the same that he hath to all things else all things are Gods and Christ's by Creation and Preservation So the whole Godhead saith Ezek. 18.4 All Souls are mine God is the Maker and Judg of all But that Sence is too large for this place Christ useth it as a special Argument why he prayed for his own and not for the World Another sort of Creatures must be understood by Creation the Beasts are theirs as well as Men Psalm 50.10 For every Beast of the Forest is mine and the Cattel upon a thousand Hills But there is a peculiar Heritage in which they delight of which it is said 2 Tim. 2.19 The Foundation of the Lord standeth sure having this Seal the Lord knows those that are his There is a number of Men whose Names are written and sealed Now these are the Father's the Son 's the Spirit 's The Text speaketh only of the two first Persons and so I shall mainly carry on the Discourse The distinct Possession must be understood according to the Personal Propriety of each Person Thine by Election mine by Redemption All that I am to redeem to make Intercession for that are to have benefit by me are God's Elect and all God's Elect are to have benefit by me The Point which I shall handle is the Commensurableness of the distinct Propriety of all the Persons in Believers Election Redemption and Sanctification are of the same Sphere and Latitude They are one joynt Possessor Lord and Maker All mine are thine and thine are mine All that the Father electeth the Son redeemeth and I may add because he communicateth in the same Unity of Essence the Spirit sanctifieth So the Apostle 1 Pet. 1.2 Elect according to the Fore-knowledg of God the Father through Sanctification of the Spirit unto Obedience and the sprinkling of the Blood of Jesus Christ the same Persons are interested in these personal Operations of the same Godhead Election is ascribed to God the Father Sanctification to the Spirit and Reconciliation to Jesus Christ. The beginning is from God the Father the Dispensation through his Son Jesus Christ and the Application through the Holy Ghost This is the Chain of Salvation and never a Link of this
Chain must be broken the Son cannot die for them whom the Father never elected and the Spirit will never sanctify them whom the Father hath not elected nor the Son redeemed Reasons 1. From the Unity of Essence they are one and if any Person be interested in them all must otherwise Men might be beholden to Christ that were never beholden to the Father nor the Spirit They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one Essence and of equal Dignity none shall be beholden to one that are not beholden to the other It is very notable that when Christ speaketh of his own Flock and the Certainty of their Conversion and the Sureness of their Estate he saith John 10.27 28 29 30. My Sheep my Voice and I know them and they follow me And I give unto them Eternal Life and they shall never perish neither shall any Man pluck them out of my Hand My Father which gave them me is greater than all and no Man is able to pluck them out of my Father's hand I and my Father are one He is greater than all greater than me as Redeemer If I acknowledg them for mine they must have Grace and cannot miscarry We are two Persons but one God he is a Joynt-Cause working together with me one in Power one in Counsel 2. From the Unity and Agreement in Will and Design They are one and agree in one The Persons are resolved to glorify one another In Man's Salvation the Father will have the Honour of Electing that the Son may have the Honour of Purchasing and the Spirit the Honour of Sanctifying It is said of the Spirit John 16.14 He shall glorify me for he shall receive of mine and shall shew it unto you And Christ faith John 14.13 Whatsoever ye shall ask in my Name that will I do that the Father may be glorified in the Son The Son came into the World to make good the Purposes of the Father John 8.50 I seek not my own Glory and the Son sendeth the Spirit God sendeth the Son and the Spirit anointeth Christ Acts 10.38 God anointeth Jesus of Nazareth with the Holy Ghost and with Power There is a perfect Agreement mutual Missions between them Vse 1. To condemn them which put asunder those Operations which God hath joyned together the Arminians in Doctrine the common People in Practice 1. The Arminians in Doctrine by dividing Christ from Election or Election from Christ as if Christ were to die for those that were never elected and chosen to Life equally as for those that were or as if he expected Glory from and designed Salvation unto all alike These trouble the Links of the Chain of Salvation how can it be said All thine are mine and mine are thine when God would never own them and the Spirit would never sanctify them 2. The common People that sever the Election of God and Redemption of Christ from the Sanctification of the Spirit They say Christ dyed for them when there is no Evidence of it or that God loveth them when there are no Fruits of his Love The Fruit of the Father's Love is sending of the Spirit and he that hath not the Spirit of Christ is none of his Rom. 8.9 If God had chosen thee thou wouldst be sanctified Sanctification it is as it were an actual Election John 15.19 Because I have chosen you out of the World therefore the World hateth you As by Election we are distinguished from others in the Counsel of God so by Sanctification we are actually set apart If Christ had dyed for thee thou wouldst have the whole Fruit of his Purchase Ephes. 5.25 Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word Vse 2. Information how Believers come to be possessed of such excellent Priviledges All that are God's are Christ's and all things that are Christ's are ours by Faith There is the same Communion between Us and Christ as there is between Christ and God 1 Cor. 3.23 All are yours for you are Christ's and Christ is God's We have it from the Father's Love by the Son's Purchase Christ was God's natural Heir he made a Purchase that he might adopt Heirs and take them in with himself by Faith we are taken in We may say between us and Christ All mine are thine and thine are mine I am my Beloved's and he is mine Cant. 2.16 Vse 3. To shew us the Comfort of the Faithful God and Christ have an equal Interest in them the Father loveth them as Christ's as his own Christ careth for them as the Father's as his own 1 John 1.3 Our Fellowship is with the Father and with his Son Jesus Christ. God made the Elect Members of Christ's Body that he might redeem them Christ made them Children of his Family that he might love them The Father saith They are mine the Son saith They are mine the Power of God issueth through Christ for their Salvation 2 John 1.9 He that-abideth in the Doctrine of Christ he hath the Father and the Son We may expect the Fruits of Elective Love and the Fruits of Christ's Purchase Two are better than one we have the Father to love us the Son to redeem us the Spirit to sanctify us and bring us to God It is a great Advantage John 16.27 The Father himself loveth you When Joab saw the thing was pleasing to David he interceded for Absalom 2 Sam. 14.1 The King's Heart was towards Absalom We have more Confidence to speed in our Prayers He loveth us for his own sake and for Christ's Christ hath satisfied the Justice of God and God is reconciled we have more boldness of Access to him we need not fear his Justice we have a double Claim and may lay hold with both Hands 1. We have God on our side who is the Supream Judg the offended Party the first Cause and Fountain of Blessing 2. By Christ we have a near Relation to God We are Christ's more than Angels they are Ministring Spirits not the Spouse of Christ's Bosom nor Members of his Body God hath given us to him as he brought Eve to Adam we are near to God John 14.20 I am in my Father and you in me and I in you as a Woman married to the King's Son by the King's Consent The whole Blessings of Christ's Purchase are ours we have God in our Nature working Righteousness making Atonement meriting Blessedness sending the Spirit as purchased by him And I am glorified in them So we render it that it may lye indifferent to any Sense tho the Word properly signifieth I have been glorified in them It relateth not only to their past present but future Endeavours for Christ's Glory But how was Christ glorified by his Disciples Answ. First Passively as he glorifieth himself in them by comforting refreshing their Hearts doing good to Persons so despicable and unworthy and manifesting the Riches of his Glory
in them Secondly Actively by their Faith by their Ministry by their Life and Conversation 1. By their Faith To glorify any one is to have a good Esteem of him Those that did not believe did as it were obscure the Dignity of his Person rejecting him as a contemptible Man now the Apostles do every where express their Faith in his Godhead and their Sense of the Dignity of his Person and Office as I cleared in opening the 7 th and 8 th Verses 2. By their Ministry Christ was by them made known and was yet to be further manifested After the Resurrection they were his Heralds to proclaim his Triumphs for him over Death and Hell and his Ambassadors to go out into the World and gather Subjects for his Kingdom 3. By their Life and so by the Constancy of their Profession when others shrink in the wetting John 6.66 67 68. From that time many of his Disciples went back and walked no more with him Then said Jesus unto the Twelve Will ye also go away Then Simon Peter answered him Lord to whom shall we go thou hast the Words of Eternal Life By their Self-denial Mat. 19.27 Behold we have forsaken all and followed thee Fathers Mothers Nets Trades c. So by their Holiness and Fruitfulness of Conversation they were such a Company of which Christ was not ashamed This is a new Argument that Christ urgeth for their respect with the Father Whence I observe Doct. That the more we desire to glorify Christ the more Confidence we may have of his Intercession for us 1. It is the Evidence of our Interest in the Father and the Son and Spirit Interest is the ground of Audience none can hope to speed with the Father but his own those that are God's and Christ's 1. It is an Evidence that we have an Interest in the Father he acknowledges them for his that glorify his Son them and no other John 16.27 The Father himself loveth you because ye have loved me and have believed that I came out from God God's Love can have no cause but it self our Love to Christ is a certain sign of God's Love to us It is not the principal Reason why he loved them but the Argument whereby Christ would prove that his Father loved them So that this is the Evidence if we would have any Confidence of our Interest in God and speeding at the Throne of Grace Do you glorify Christ by Love and Faith Christ is his Beloved and he loves all them that love Christ. So again John 5.23 That all Men should honour the Son as they honour the Father He that honoureth not the Son honoureth not the Father which hath sent him Every Man naturally is touched with a Reverence towards the Godhead Now God the Father commandeth we should yield a like Reverence to the Son who is his living and perfect Image He that doth not worship Christ and honour Christ doth but worship and serve an Idol for he doth not honour God in that way wherein he will be honoured and hath revealed himself because they are in the Unity of the Godhead neither of them can be worshipped without the other There is a noted Story of Amphilochius Bishop of Iconium when the Arrians who denied the Godhead of Christ had Freedom of their Meetings and Lectures and Disputes under Theodosius the Great to the great disturbance of the Church and the Emperor could by no means be drawn to suppress them Amphilochius after he had tried all other means without Effect found out a way worthy of Record saith Theodoret whereby to make the Emperor sensible of the Evil of his Toleration One day as he came into the Palace and the Emperor and his Son Arcadius were standing together whom he had lately made Joynt Emperor with himself Amphilochius saluteth the Father with accustomed Reverence and Humility but when he cometh to the Son he speaketh to him as to a private Child and stroaking his Head saith How dost thou my Child without other Expression of Civil Honour and Reverence The Emperor was exceeding angry at the Contempt and that he had not given his Son equal Honour with himself and therefore after many Rebukes causeth him to be dragged out of the Palace with Disgrace and as they were pulling and haling him he turning to the Emperor said O Emperor after this manner and infinitely more is God the Father angry with those that do not honour his Son equal with the Father but make him less in Nature and Dignity By this sensible Conviction the Emperor was touched in Conscience and with Tears embraceth the good old Man and presently maketh a Law against the Arrians in which under a great Penalty he forbiddeth their publick Meetings and Lectures against the Godhead of Christ and by the Blessing of God was confirmed in the true Religion in which before he staggered and wavered All this is brought to shew that God will not own us unless we honour Christ and glorify him as we glorify the Father 2. It is the Evidence of our Interest in the Son Those that mind Christ's Glory he mindeth their Salvation He is interceding for you in Heaven when you are glorifying him on Earth he is doing your Business in Heaven when you are doing his Business in the World he is your Advocate and you are his Bayliffs and Factors Mat. 10.32 Whosoever shall confess me before Men him will I confess also before my Father which is in Heaven When you own Christ in the World and avow his Name and Truth in the World you shall lose nothing When you come to pray Christ will own you Father hear him this is own of mine You cannot honour Christ so much as he will honour you When carnal Men come to pray Christ saith I know them not Oh it is sad to be disowned in the Court of Heaven When Christ disclaimeth any Interest or Intendment in his Purchase for us they are nothing a-kin to me are none of mine When we do all things for by-Ends we disclaim God for a Pay-master and therefore must look for our Reward elsewhere 3. It is a sign of your Interest in the Spirit John 16.14 He shall glorify me for he shall receive of mine and shall shew it unto you that enlightning quickning Comfort and Refreshing which we have when it is used to the Glory of Christ it is a sign the Spirit dwelleth in us 2. Because the glorifying of God in Christ is the great Condition of the Covenant of Grace God hath made a bargain with Believers to give them Grace and by way of return he expecteth Glory All the Priviledges of the Covenant are leased out to the Heirs of the Promise and this is the Rent and Acknowledgment which God hath reserved to himself See the form of this Contract Psal. 50.15 Call upon me in the day of Trouble I will deliver thee and thou shalt glorify me In all Experiences of Grace God will be glorified Glory and
have no Discharge But now Christ's Ascension gives a further degree of Assurance Christ is not only taken out of Prison but taken up to God with Glory and Honour God hath taken up our Surety to himself and rewarded him Christ hath perfectly done his Work or else he had never been taken out of the Grave much less taken up to God God is well pleased with him he hath not only a Discharge but a Reward Christ is said not only to ascend but to be received into Glory 1 Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an active and a passive Word the one noteth the Power of his Godhead the other noteth the Grant of the Father Christ took upon him the Quality of our Surety and he must pay every Farthing e're he can go to his Father It is a sufficient Pledg John 16.10 Of Righteousness because I go to the Father and ye see me no more thus there was an everlasting Righteousness established he was never to see God's Face more if he had not perfectly done his Work Gen. 43.5 Ye shall not see my Face except your Brother be with you He is God's Favourite 2. It is a Pledg of our Ascension John 3.13 No Man hath ascended up to Heaven but he that came down from Heaven even the Son of Man that is in Heaven Ascendit solus sed non totus Head and Members must be together our Head being there before the Members must follow after Christ speaketh as if he were not content with his own Heaven without us Vers. 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me Christ took our Flesh to Heaven and left his Spirit which is an Earnest of our Glory 2 Cor. 5.5 He hath given unto us the Earnest of the Spirit God never taketh any thing from his Children but he sendeth them a better thing in the room of it 3. We have an Intercessor at God's Right-hand a Favourite in the Court of Heaven 1 John 2.1 If any Man sin we have an Advocate with the Father even Jesus Christ the righteous as when Offenders have a Favourite in Court We need a Mediator in Heaven he is gone to disanul all Satan's Accusation The sacrificing part is done and ended and his Intercession now taketh place We have these two great Advantages in Prayer Christ is our Advocate and the Spirit our Notary Vse 1. Information 1. It informeth us of the Priviledges of God's Children When a Child of God dieth he doth but go to his Father Christ and we have the same Relation John 20.17 I ascend unto my Father and your Father to my God and your God He is no more in the World but still he is he doth not say I am no more but I am no more in the World they do not leave Life but the World As Christ was the Son of God by Nature they are the Sons of God by Grace and when they die they go to their Heavenly Father to a sweet Rest to the Bosom of God The same Entertainment Christ had we shall have a joyful Entertainment a sweet Welcome when we come to Heaven and the conduct of Angels thither Luke 16.22 The Beggar died and was carried by the Angels into Abraham 's Bosom God will take us as it were by the Hand with a Well done good and faithful Servant thou hast been faithful over a few things I will make thee Ruler over many things enter thou into the Joy of thy Lord Mat. 25.21 2. It informeth us That all that Christ did was for a Believer's Use and Comfort if he cometh into the World it is to merit if he ascendeth into Heaven it is to apply He descended from Heaven for the Redemption of Man after that Work is accomplished he ascendeth thither again to bestow it on us and at the last Day he will come again and fetch his Bride as when all things are ready the Heir cometh in Person to fetch the Bride into his Father's House Going coming staying still Christ is ours he was born for us he lived for us he rose again and ascended for us it is for our good that he went away whatever he did in his Abasement and Exaltation it was for our good 3. It informeth us that the greatest Comforts may be supplied Christ's Corporal Presence by the Presence of the Spirit 2 Cor. 1.5 That as our Sufferings in Christ Jesus have abounded so our Consolation also hath abounded through Christ They should lose nothing by his Departure John 14.16 I will pray the Father and he shall give you another Comforter that he may abide with you for ever He would not leave them Orphans We cannot be made unhappy by the want of any outward Comfort we have the more of God the less we have of these outward Helps If the Corporal Presence of Christ can be recompensed by the Presence of the Spirit certainly lesser Supports of Life will be recompensed Vse 2. Exhortation 1. To all sorts of Persons to get an Interest in Christ and to clear it up to their Souls How sweet would it be if when we are no more to be in this World we could say Holy Father I come to thee We all affect this Let my latter end be like his as Baalam spake At oportuit sic vixisse An evidence of this is if you ascend with Christ Ephes. 2.6 He hath raised us up together and made us sit together in Heavenly Places in Christ Jesus Head and Heart ought to be together your Head is in Heaven if your Heart be there too you are Members of his Mystical Body How shall a Man know that he is ascended with Christ 1. If the things of the World seem small as when we are in a high Place Men seem as Ants worldly Glory will appear to be small and worldly Profits small But when we are upon Earth heavenly things seem small as Stars appear but as Spangles 2. If you behave your selves to him as to a glorified Person Do you serve him John 12.26 If any Man serve me let him follow me and where I am there shall my Servant be if any Man serve me him will my Father honour Carnal Men crucify him again 3. If you keep your selves unspotted from the World James 1.26 No unclean thing shall enter into Heaven The World is a defiâ—ing thing that Filth that cleaveth to our Fingers in telling of Money is an Emblem of the Filthiness of the World A Man that looketh to be like Christ in Glory certainly would not defile himself in the World If a Prince marry a mean Woman would he endure to see her live like a Scullion Christ hath marryed our Nature A Man that loveth the World and would always live here is like a Scullion that lyeth among the Pots would you your selves hug Nastiness and embrace the Dunghil 2. To press God's Children to be holy and heavenly in
for ever to make intercession for us He is interceding with God that the Merit of his Death may be applied to us and that is Salvation to the uttermost The Heirs of Salvation need not to fear miscarrying Jesus Christ who is the Testator who by Will and Testament made over the Heritage to them he liveth for ever to see his own Will executed tho he died once to make the Testament yet he liveth for ever to see it made good Christ is risen from the Dead and dieth no more and therefore a Believer cannot miscarry 3. On the Spirit 's part there is a continued Influence so as to maintain the Essence and Seed of Grace The Father's Love is continued by the Merit of Christ that he will not depart from us and we are preserved by the Spirit of Christ that we may not depart from him He doth not only put into our Hearts Faith and Fear and other Graces at first but he maintaineth and keepeth them that the Fire may never go out Our Hearts are his Temples and he will not leave his Dwelling-place There is a continued Influence Now this he doth to preserve the Honour of Christ and the Comfort of Believers he glorifieth Christ and is our Comforter It is to preserve the Glory of Christ. Christ hath received a Charge from the Father John 6.39 This is the Father's Will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last Day nothing neither Body nor Soul In point of Honour and that he may be true to his Trust he sendeth his Spirit as his Deputy or Executor that his Merit may be fully applied therefore for the honour of Christ where-ever the Work is begun it is continued Christ is called Heb. 12.2 the Author and Finisher of our Faith Where-ever the Spirit is an Author he is also a Finisher when the good Work is begun he will also perfect it and continue his Grace to the end It was said of the foolish Builder He began and was not able to make an end This Dishonour cannot be cast upon Christ because of the Power and Faithfulness of the Spirit he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go through with the Work which he hath begun Phil 1.6 Being confident of this that he that hath begun a good Work in you will perform it unto the day of Christ. The Spirit is to fit Vessels for Glory he doth not use to leave them half carved but finish them for the honour of Christ. The Spirit is faithful to Christ as Christ is to the Father The Father chuseth the Vessels Christ buyeth them and the Spirit carveth and fitteth them that they may be Vessels of Praise and Honour He is our Comforter working Grace he puts us into an expectation of Comfort and Glory and therefore to make it good he carrieth on the Work without failing Rom. 8.23 And not only they but our selves also who have the first-fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Body 2. Cor. 1.22 Who hath sealed us and given the Earnest of the Spirit in our Hearts We have the Taste and the Pledge of it it is good it is sure The first degree of Grace is conferred as a Pledg of eternal Life he giveth it as an Earnest or Pledg assuring us of a more perfect Enjoyment of him It is a Pledg of the whole Crop as an Earnest hereby God assureth us that he will pay the whole Sum. An Earnest is a Pledg whereby we confirm a Bargain it is a Piece of Money whereby we are assured he will pay the whole Grace it is the Livery and Seisin of Glory as soon as a real Change is wrought in us we have a Right that is indefeasible it is engaged by Promise Therefore that the Spirit may be faithful when he hath given us the First-fruits the Earnest shall he not give us the Inheritance Vse 1. It exhorteth us to persevere with the more care John 2.26 27 28. These things have I written unto you concerning them that seduce you But the Anointing which you have received of him abideth in you and ye need not that any Man teach you but as the same Anointing teacheth you of all things and is Truth and is no Lie and even as it hath taught you you shall abide in him And now little Children abide in him that when he shall appear ye may have confidence and not be ashamed before him at his coming Since we have so many Advantages of standing let us not fall from him O how great will your Sin be if you should fall and dishonour God! We pity a Child that falleth when it is not looked after but when a froward Child wresteth and forceth it self out of the Arms of the Nurse we are angry with it You have more ground to stand than others being brought into an unchangeable Estate of Grace being held in the Arms of Christ so that God will be very angry with your Slips and Fallings Mercy holdeth you fast and you seek to wrest your selves out of Mercies Arms. Never any can sin as you do there is much frowardness in your Sins You disparage the Spirit 's Custody the Merit of Christ and the Mercy of the Father Heb. 4.1 Let us therefore fear lest a Promise being left us of entring into his Rest any of you should seem to come short of it Some seem to stand and do not and some seem to fall utterly and do not A Child of God indeed cannot come short but he should not seem nor give any appearance of coming short Our Course in Religion is often interrupted tho it be not broken off this is a seeming to come short of it Hereby you bring a Scandal upon the Love of Christ as if it were changeable upon the Merit of Christ as if it were not a perfect Merit Tho we do not fall so as to break our Necks yet we may fall so as to break our Bones Vse 2. If you fall be not utterly discouraged As the Spinster leaveth a Lock of Wooll to draw on the next Thread There is somewhat left when you are departed from God you have more hold-fast in him than an unregenerate Sinner A Child tho a Prodigal will go to him and say Father Psal. 119.176 I have gone astray like a lost Sheep seek thy Servant for I do not forget thy Commandments Through natural Weakness I have gone astray like a Sheep but I seek thy Commandments there is some Grace left yet Isa. 64.8 But now O Lord thou art our Father we are the Clay and thou art Potter we are all the Work of thine Hand The Church pleadeth thus nay God is angry when we do not plead so Jer. 3.4 Wilt thou not from this time cry My Father thou art the Guide of my Youth You have an Interest in God yet Thus do and your Fall
testimony to their Consciences that they could find nothing against them but in the matter of their God Dan. 6.5 They have no real matter against them and therefore feign and suppose these Crimes to justify their Opposition for they devise Crimes because they find none 5. Because if a Man be Strict and Conscientious Mortified sober of Life and Behaviour the World is apt to judg him one of such an hated Party As if any named the Name of God with reverence they suspected them for Hereticks if they said if the Lord will And we read in the Story of the French Martyrs when Sanpanlius reproved a Man for Swearing he was presently suspected to be a Hugonot and so condemned As if it were said in the Language of the Damsel to Peter Thou art one of them for thy Speech bewrayeth thee If any were humble mortified serious the World suspecteth them 6. The Consciences of Wicked Men are as a thousand Witnesses Non amo te Sabedi c. Ask Conscience what is the matter they cannot look upon them without fear and shame Their Heart riseth against them and what is the Reason All regular Affections may be justified the Cause is bad and Men are loth to render it 7. It appears by the Joy that Wicked Men take when they have any thing offered to justify their Opposition as suppose by the Scandals of any that profess the Ways of God as the Heathens took an advantage from the impurity of the Gnosticks to defame all Christians Regular Zeal is accompanied with Compassion and flyeth not from the Persons to the Cause from the Faulty to the Innocent to the whole Generation of the Just. It is Hatred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Haman thought scorn to lay hands upon Mordecai alone but sought to root out the whole Seed of the Jews Esther 3.6 SERMON XXIII JOHN XVII 14 I have given them thy Word and the World hath hated them because they are not of the World even as I am not of the World III. HAVING Given the Instances and Discovery of the World's Hatred to the People of God I now come to the Reasons thereof 1. Difference and Estrangement in course of Life is a provoking thing Therefore Men that live in any sinful course are loth that any should part company with them 1 Pet. 4.4 Wherein they think it strange that you run not with them to all excess of Riot speaking evil of you Therefore they hate them because of the difference in course of Life Now this Suitableness and Oneness of Course can never be between the serious Worshippers of God and others There is a contrariety in their Dispositions the one have the Spirit of the World the other have an heavenly Spirit 1 Cor. 2.12 They are employed in the Service of contrary Masters Christ and Mammon Mat. 6.24 Christ and Belial 2 Cor. 6.15 They are guided by contrary Rules the Law of Sin and the Law of Righteousness the Customs of the World and the Will of God And they are carried in all their Ways and Actions to contrary Ends the one living for earthly the other for heavenly Things Whence it must necessarily follow that they must continually cross one another in the Course of their Conversation 2. This is not all it is not only a Difference but a Difference about Religion and usually Hatreds that arise from Difference in Religion are very deadly that which is for the Restraint of Passion is made the Fuel of it and instead of a Judg a Party The Samaritans and Jews could not endure one another The nearer they agree the Strife is the greater when they are outstripped in that Form Proximorum odia sunt acerrima A Turk hateth a Jew more than a Christian a Jew hateth a Christian more than others So in the other Subdivision the nearer and more conjoined in a common Profession the greater the particular Breach and the Hatred more fierce 3. It is not only difference about Religion but between the true Religion and false False Worships tho never so different may better agree together than the false with the true as Darkness and Darkness will better suit than Light and Darkness and one Error will give better Quarter to another than either will to the right Worship of God The Heathens tolerated the Epicureans that denied Providence and took away all respect and care about Divine Matters and yet persecuted Christians The strict Profession of the Name of the true God enrageth more than to say There is no God The Romans when they had captivated any Nation worshipped the Gods of it except it were Jehovah the God of the Jews yea afterward tho the Jews were equally against the Idolatries of the Gentiles as the Christians yet they were not so generally hated and persecuted So that Hatred and Persecution is the Churches Lot and the evil Genius that followeth the Gospel where-ever it goeth Other Religions tho much different among themselves can agree well enough and live together in Peace when the malignity of the World is turned upon that which is true Under Rome-Antichristian the Jews were tolerated but not Protestants But why is there such a Spite and Enmity at the sincere and serious Profession of the true Religion It is needful to speak to this that we may search this Sore to the bottom Holiness is lovely and there is a natural Veneration of what is strict and Godliness in the Power of it tendeth to Love and Meekness and teacheth Men Patience in Wrongs and Readiness to give and to forgive to do good to all to pass by Injuries and to render good for evil Why should such an amiable Thing be hated I answer 1. The Devil's Instigation is one great Cause he hath great Wrath against the Saints their Increase presageth his Ruine Rev. 12.12 The Devil is come down unto you having great Wrath because he knoweth he hath but a little Time And he hath great Power over wicked Men Ephes. 2.2 The Prince of the Power of the Air the Spirit that now worketh in the Children of Disobedience As he worketh other Sins in them so this Sin of Hatred and Trouble to the Saints John 8.44 Ye are of your Father the Devil and the Lusts of your Father ye will do he was a Murderer from the beginning And Cain is said to be of that wicked One 1 John 3.12 They are his Seed and there is an old Enmity between the Seeds The original Cause is Malignity against God Rom. 1.30 Haters of God It is a part of Original Sin they hate God and hate his Saints God should speed no better than his Saints if he were in their Power But the actual Cause is 2. On Man's part and there seemeth to be a double Reason Pride and Envy Pride is impatient of Reproof and Envy looketh with an evil eye upon their Privileges and Advantages in Christ. 1. Pride which is impatient of Reproof Strictness is an Object reviving Guilt Heb. 11.7 Noah
moved with fear prepared an Ark to the saving of his Family whereby be condemned the World Your Life is a Reproof that maketh them ashamed John 7.7 The World hateth me because I testify of it that the Works thereof are evil Every wicked Man loveth another velut fautorem adjutatorem excusatorem sui criminis One wicked Man doth not put another to the Blush It is no shame to be black in a Country of Negroes where all are black Their Conversation is a living Reproof Thy Guilt is upbraided by their righteous Works their Conversation upbraideth thy Conscience the sense of thy Guilt and Negligence is revived by their righteous Works and serious Diligence in Heaven's Way We are impatient of a verbal Reproof much more of a real Their holy Lives beget a Fear and Awe Mark 6.20 Herod feared John knowing that he was a just Man and holy and observed him Christ saith here not only I have given them thy Word but They are not of the World They do not only teach things contrary to the World but live contrary to the World Many a strict Preacher may be a carnal Man and the World and he may agree well enough They look upon Sermons as Words spoken of course it is the holy Conversation that enrageth most as Elephants are enraged with gorgeous Apparel They have no Vail and Cloak for their Sins Thieves rob in the Night they would fain extinguish the Light The World cannot endure to be condemned from that Light that shineth from the Godly as the Sun is burdensom to the Owl and other Night-Birds John 3.19 20. This is the Condemnation that Light is come into the World and Men loved Darkness rather than Light because their Deeds were Evil. For every one that doth Evil hateth the Light neither cometh he to the Light lest his Deeds should be reproved 2. Envy at God's Favours bestowed on them John 15.19 If ye were of the World the World would love its own but because ye are not of the World but I have chosen you out of the World therefore the World hateth you Cain was not only upbraided by Abel's better Sacrifice but envied God's acceptance of him Gen. 4.4 5. Joseph's party-coloured Coat and his Father's Favour stirred up envy in his Brethren This is the difference between Envy and Emulation Envy is accompanied with Laziness as Emulation with Industry There is between the Good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good contention Heb. 10.24 who shall be most forward Emulation is good if separated from Carnal Aims but Envy which is accompanied with Sloth maketh a Man malign that Good which is in others Envy hath an evil Eye it cannot look upon Goodness without grief When others are at the top of the Hill and they lie lazily at the bottom they fret at those which are at the top they will not put in for the Privileges of Christianity and therefore are troubled with those that do so Divine Grace hath made a distinction and those whom God blesseth to be Objects of his Love the World chuseth to be Objects of Hatred Vse 1. If the Children of God have the World's respect at any time they have need to look to their Consciences Do not you symbolize with them in Carnal Practices Luke 6.26 Cursed are you when all Men speak well of you for so they did to the false Prophets Phocion upon a general applause went home and said Quid mali feci Do not you at least let fall the Majesty of your Conversation A Child of God may find external Favour as the three Children did in Babylon by God's over-ruling Power on Men's Spirits Prov. 16.7 When a Man's ways please the Lord he maketh his Enemies to be at peace with him The World may do it in design as Hannibal abstained from Fabius his Fields to render him suspected or else to oblige by Courtesies and gain them to their Faction and Party However you have cause to look to your selves it is ill to be sollicited as a chast Matron is troubled to be sollicited to Lust. Have not you given them some advantage Do not you share with them in their Wickedness When the World's Respects run out so fairly and smoothly towards you you have cause to suspect your selves At least take the more heed that you do not seek to make your Conversation more pleasing by suiting your self to the Customs and sinful Courses of Carnal Men. Vse 2. To press all to avoid this Sin and Snare of Death especially in these Times of Dissention Oh take heed whatever you do whatever Differences you cherish or whatever Party you stick to that you be not guilty of Hatred against the Power of Godliness Let not the Saints act the Wickeds part The spirit of Enmity seeketh other Pretences Hold not Communion with the wicked World in their malignity and spight against God's Children 1. It is a mark of a Child of the Devil the express Image of Satan Thereby our Saviour convinced the Jews to be of their Father the Devil because they hated him that came from God John 8.40 41. But now ye seek to kill me a Man that have told you the truth which I have heard of God this did not Abraham Ye do the Deeds of your Father And Vers. 44. Ye are of your Father the Devil and the Lusts of your Father ye will do he was a Murderer from the beginning and abode not in the Truth because there is no Truth in him And St. John 1 Epist. 3.10 In this the Children of God are manifest and the Children of the Devil whosoever doth not Righteousness is not of God neither he that loveth not his Brother This manifests Men to be the Children of Satan because they love not their Brethren as Cain loved not Abel You express the Image of Satan to the Life when this is the ground of your hatred 2. It is very provoking Sin and it is the more provoking because we enjoy so many Benefits by them It is sad to hate Men for their Godliness for Christ's Names sake Look as it is a commendation of Kindness on the one side so it is an aggravation of Injury on the other Mat. 10.42 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 The height of this Sin is the Sin against the Holy Ghost the wilful persecuting of the known Truth therefore take heed that you be not guilty of any spice and degree of it 3. It is possible for them that profess Religion to hate one another for their strictness in that Religion Pseudo-Christians may be hot and violent the Beast pusheth with the Lamb's Horns Rev. 13. Isa. 66.5 Your Brethren that hated you that cast you out for my Names sake said Let the Lord be glorified Men that are Brethren that had great pretences of Zeal hate you for my Name 's sake
take in Liquor by drops so do we Divine Truths and therefore you have need to hear the same things often that your Understandings may grow familiar and acquainted with these Notions Isa. 28.10 For Precept must be upon Precept Precept upon Precept Line upon Line Line upon Line here a little and there a little they must be taught as little Children are wont to be taught when they learn to read or write to know Letter after Letter and to draw Line after Line we must go over it again and again that you may understand it more Frequent inculcation maketh us to observe every Part and Point you take it in by degrees 2. Our Attention is small we do not consider it when we understand it Since the Fall we have lost our setled and solemn Thoughts the roving vanity of our Minds needeth this outward Cure When Truth is again brought into the view of the Understanding the Mind is set a work first we learn and then we meditate If Christians would observe their Hearts they would find it hard to go along with the Preacher at first hearing but when they go over it in their Thoughts then it worketh spiritually and they consider it with affection upon a review Mary kept all these Sayings in her Heart Luke 2.51 We mind things but slightly there must be Apprehension before Musing Study findeth out a Truth Meditation improveth it 3. Our Memories are weak We have a short Memory in the best Things a Man needeth no Remembrancer to put him in mind of worldly Gain and to revenge Injuries But as to good Things our Memories are as a Bag with holes or as a Grate or Sink that retaineth the Mud and lets the running Water go Heb. 2.1 Therefore we ought to give the more earnest heed to the things which we have heard lest at any time we should let them slip We are as sandy Ground or leaky Vessels we have much lost the practical Memory have few actual Thoughts of Truths in the season of them Men forget what we have told them of God's Justice his Omnipresence the Day of Judgment When we are about to faint under Afflictions Heb. 12.5 Have ye forgotten the Exhortation that speaketh unto you as unto Children My Son despise not thou the chastning of the Lord neither faint when thou art rebuked by him It is a main Office of the Spirit to remember us of Truths in their Season John 14.26 The Comforter which is the Holy Ghost whom the Father will send in my Name he will teach you all things and bring all things to your remembrance whatsoever I have said unto you It is one thing to know another thing to remember seasonable Thoughts are a great relief in Temptation 2 Tim. 4.2 Preach the Word be instant in Season out of Season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We may press Truths when there is not such express need of them in season press them again it is a great advantage 4. Our Wills are slow and averse It is not enough for a slow and a dull Servant to hear the Commands of his Master but they must be often told him We must be urged again and again as Christ doth Peter The Heart is averse and deceitful we give a slight Answer to the first Demand Will you do this for God 2 Pet. 1.12 13. Wherefore I will not be negligent to put you always in remembrance of these things tho ye know them and be stablished in the present Truth Yea I think it meet as long as I am in this Tabernacle to stir you up by putting you in remembrance Most Men love to hear as being greedy of Novelty and Speculation expecting things that are rare and less known it is our Duty to press things that are more known to urge the Will 1 John 2.21 I have not written to you because ye know not the Truth but because ye know it and that no Lie is of the Truth not to acquaint them with new Doctrine but to urge them to stedfastness All Preaching is not to enlighten the Understanding but to gain the Will to stir you up again Our Affections are changeable heated Water groweth cold again we have need of the same Truths to revive our Frame Our Affections soon flag as a Bird cannot always keep upon the Wing and Remembrance worketh not so much as present excitement It were an excellent Work to put you into the same frame again Our Corruptions and Temptations daily arise we lose what we have wrought we had need be quickned anew put in mind again that we may be kept in a good frame 2 Pet. 3.1 This second Epistle I now write unto you in both which I stir up your pure mind by way of remembrance Secondly It helpeth Duties 1. Meditation The Mind worketh freely upon such Objects to which it is accustomed in things rare and seldom heard of there is more need of Study than Meditation to search them out 2. It helpeth Application We hear to do and practice not only to know we do not hear to store the Head with Notions but that the Life and Heart might be bettered Vse 1. Let it not be grievous to you to hear the same things pressed Common Truths are not too plain for our Mouths nor too stale for your Ears If you should hear the same Sermon preached again Observe God's Providence A Sparrow doth not fall to the Earth without our Heavenly Father Have I considered of this meditated of it Doth not my Heart need it again Sure there is somewhat in it that God directeth the Minister to it again Usually we come to hear Sermons with an unmortified Ear and bewray an itch of Novelty as the Athenians who loved to hear of new Things And this puts Preachers upon ungrounded Subtleties and quintessential Extracts and so the gravity and sobriety of Religion is lost Or else there is Pride in it as if they were above these common Helps the most learned need a Remembrancer Some will say this I knew before they can teach no more than I know already 1 Cor. 8.2 3. If any Man think that he knoweth any thing he knoweth nothing yet as he ought to know But if any Man love God the same is known of him Dost thou practise what thou knowest This is a new Hint from God to humble thee to quicken thee God seeth that I do not live up to my Knowledg and therefore the same Truth is returned Preachers should hear Sermons as Prophets studied their own Prophecies as Godly as Prophets there is difference between the Man and the Prophet Or else for want of Affection In Musick if a Man hear an excellent Lesson he would hear it again the second hearing is sweetest to a gracious Heart If it be grievous to any it is to us that do more deeply consider it and weigh it before it is brought If it be not grievous to us it is safe to you It is a great wantonness and gluttony when Men
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
is to sanctify God when we can say he is thus and none like him Now it is fit that you should be acquainted with the Grounds and Reasons of your holy Profession with the distinct Excellency that is in it above all other Religions in the World God counts no Assemblies in the World to be like the Church therefore we should be always studying the Excellencies and Perfections of God that we may see there is none like our God That Phrase Who is like unto thee is twice used in Scripture Of the Church Deut. 33.29 Who is like unto thee O People saved by the Lord And of God Micah 7.18 Who is a God like unto thee who pardoneth Iniquity c. The Church should in gratitude return this upon God where is there such a Pardon to be had such a Satisfaction for Conscience and such a Fountain of Holiness Christ and the Church are thus brought in mutually pleasing themselves in one another Cant. 2.2 Christ begins with the Church As the Lilly among the Thorns so is my Beloved among the Daughters It is not meant in regard of scratching as if the Church were in the midst of Thorns but by way of Comparison Look as a Lilly excells Thorns so the Church excells all the World And then the Church begins Verse 3. As the Apple-Tree among the Trees of the Wood so is my Beloved among the Sons Look how much the Fruit-bearing Tree excells the barren and rotten Trees of the Forest so doth Jesus Christ excell all others Upon these grounds it will not be amiss to enter upon the Discourse concerning the Divine Authority of the Scriptures IV. Whether a wicked Man remaining wicked may be convinced of the Truth of the Word I should think they can have no absolute Assurance till they have some Work of Grace because that is the Fruit of Grace Col. 2.2 That your Hearts might be comforted and knit together in Love and unto all Riches of the full Assurance of Vnderstanding to the Acknowledgment of the Mystery of God and of the Father and of Christ. 2 Cor. 4.4 If our Gospel be hid it is hid to them that are lost 1 Cor. 2.14 The natural Man receiveth not the Things of the Spirit of God for they are Foolishness unto him neither can he know them because they are spiritually discerned He receives not the things of God that is doth not perceive them with demonstration nor receive them with acceptation A natural Man may have an Opinion a light Conjecture a slight Conviction upon his Heart enough to beget an Awe so as he knows not how to contradict the Truth of the Scriptures but not an absolute Assurance of the Truth of the Word It is Christ's Sheep only that are able to distinguish his Voice John 10.27 My Sheep hear my Voice and I know them and they follow me They that look upon the Scripture in the Light of the Spirit they are only able to see that it is from God We may convince them and use preparative Inducements but they cannot be absolutely assured of the Truth of the Doctrine and that for two Reasons 1. Because all external Arguments without the Light of the Spirit work but an humane Faith He that inspired the Scriptures must open our Eyes to know them and incline our Hearts to believe them otherwise we shall look upon them but as a Traditional Report Isa. 53.1 Lord who hath believed our Report The Church maketh Report What is the reason wicked Men do not entertain it 1 John 2.20 Ye have an Vnction from the Holy One and ye know all things Men may speak of Christ by hear-say as a Parrot talks after a Man but it is the Spirit only that must reveal him to the Heart The Disciples themselves knew not the Truth of the Gospel so much by Christ's outward Ministry as by the inward Illumination of the Spirit So Christ himself saith John 16.13 Howbeit when the Spirit of Truth is come he shall guide you into all Truth Christ had brought it out of the Bosom of the Father and had taught them by an external Ministry but the Comforter was to bring it into their Hearts to lead them into all Truth Therefore tho carnal Men may have a rational Conviction and may be so over-powered with Reason that they cannot contradict the Word and so far understand it as to be condemned by it yet they have not an absolute Assurance it is accompanied with Atheism Doubts and Dissatisfactions 2. Because the Spirit worketh not by way of Certioration and full Assurance but when he sanctifieth And therefore the Apostle saith 1 Thess. 1.5 Our Gospel came not to you in Word only but also in Power and in the Holy-Ghost and in much Assurance It cleanseth and sanctifieth the Heart And in the Text it is said Sanctify them through thy Truth thy Word is Truth Where-ever there is an inward plenary Conviction there is the Spirit and where the Spirit of God works he changeth the Heart It is true a wicked Man remaining carnal may have common Gifts from the Spirit Heb. 6.4 They may be inlightned and taste of the heavenly Gift and be made Partakers of the Holy-Ghost and taste the good Word of God and the Powers of the World to come They may be able to make use of the Model and Form of Knowledg that is in the Brain but there is not an absolute Assurance This partial Conviction is soon lost it is led in by Man and led off by Man A natural Man being in the Church may have great Presumption and Probability he may know nothing to the contrary why it is not God's Word nay he may in Bravery die for his Profession but he dies in his own Quarrel and for his own Humor not for the love of the Truth because it is his not because it is God's because his own Profession may not be disparaged But a true Certainty they cannot have such as is affective transforming setled Vse 1. To wicked Men that stagger about the Truth of the Scriptures and are haunted with a Spirit of Atheism and continued Doubts 1. Wait upon common Grounds Consent of the Church and probable Arguments You ought out of respect to search into it whether it will be found to be the Word of God or no. You read in Jugdes when Ehud said to Eglon Judges 3.20 I have a Message from God unto thee he rose out of his Seat If a King's Letter threatning great Peril were brought to a Man he doth not know whether it be the King's Letter or no but because the Peril is great he will enquire further into the Matter So when the Word of God is brought unto you propounding everlasting Hope threatning everlasting Death this should make you wait enquire and see if it be the Word of God or no. We venture far for great Gain upon a probable Hope If there were but a loose probability of having a great Prize for a Shilling a Man
he will worship God and report that God is in you of a Truth In converting Sinners to God James 1.18 Of his own Will begat he us with the Word of Truth In building up them that are sanctified Acts 20.32 And now Brethren I commend you to God and to the Word of his Grace which is able to build you up and to give you an Inheritance among them that are sanctified This is no sluggish idle Power that may be hid and obscured but manifests it self by sensible Effects it is lively and operative not only to change Men's Lives but Hearts Psal. 19.7 8. The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making wise the Simple The Statutes of the Lord are right rejoicing the Heart the Commandment of the Lord is pure enlightning the Eyes This the Apostle makes to be a sensible proof of Christ speaking in him 2 Cor. 13.3 Since ye seek a proof of Christ speaking in me which to you-ward is not weak but is mighty in you Object But this is an Argument to those that have felt it How will it perswade others Answ. 1. It is an Argument to others also for this mighty Operation is sensible to others they may see the change wrought in them and wonder at it 1 Pet. 4.4 Wherein they think it strange that you run not with them to all excess of Riot 2. There are publick Effects of the Power of the Word besides private Instances Wherever the Word hath been Satan vanished where formerly he tyrannized and his Deceits are of no more force Oracles ceased at Delphos the Devils howled Where the Gospel is preached there are less Witchcrafts and Diabolical Delusions they are not so frequent where the Gospel has had a free passage 3. Those that have felt no experience of this Power have a secret fear of it John 3.20 Every one that doth Evil hateth the Light neither cometh to the Light left his Deeds should be reproved Conscience is afraid of the Majesty of God shining forth in the Scriptures Men dare not pause upon and consider the Doctrine therein contained Atheism lieth in the Heart the Seat of Desire Psal. 14.1 The Fool hath said in his Heart There is no God Men question the Word because they would not have it true When Men give leave to Lusts they are afraid the Word should prove true and therefore would rather accuse the Word of Falsity than their own Hearts as Ahab was loth to hear Micaiah because he prophesied Evil. Strong Lusts make the Soul incredulous they fear the Scriptures and then question them They know there is Power in them to astonish them and therefore as Malefactors desire to destroy the Records and Evidences that are against them so do wicked Men they are Antiscripturists in Affection rather than Opinion Fifthly By the Spirit 's Testimony That it is so is clear 1 John 5.6 It is the Spirit that beareth witness because the Spirit is Truth The Doctrine of the Gospel is there called Spirit because he is the Author of it 2 Pet. 1.21 For the Prophecy came not in old Time by the Will of Men but Holy Men of God spake as they were moved by the Holy Ghost Or because the Spirit is Truth therefore he is the Supreme Witness He is of God's Privy Council 1 Cor. 2.11 For what Man knoweth the Things of a Man save the Spirit of Man that is in him Even so the Things of God knoweth no Man but the Spirit of God Now the Spirit witnesseth from Heaven or on Earth 1 John 5.7 8. For there are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are One. And there are three that bear witness in Earth the Spirit and the Water and Blood and these three agree in One. From Heaven in Miracles and so Christ as God might be a Witness in his own Cause On Earth so in an Association and Conjunction with Water and Blood when we feel the Effects of it in ease of Conscience or Sanctification of Heart And over and above the Spirit 's Testimony there is an inward Testimony 1 John 5.10 He that believeth in the Son of God hath the Testimony in himself But what is this inward Testimony a Witness to the Truth of Scripture by the certainty of our own Thoughts it is not that which every one's Mind and Fancy suggests to him but the Light of the Holy Ghost leading us into the acknowledgment of the Truth the same Holy Ghost which inspired the Penmen of the Scriptures inclines our Hearts to believe them 1 John 2.27 But the anointing which ye have received of him abideth in you and ye need not that any Man teach you but as the same Anointing teacheth you all things and is Truth and is no lie and even as it hath taught you ye shall abide in him Faith cannot be wrought by Humane Authority or more rational Inducements it is the Work of the Spirit We may plead and urge but the Heart closeth not with what is represented till the Spirit worketh Isa. 53.1 Who hath believed our Report and to whom is the Arm of the Lord revealed There is an outward Report and an inward Revelation This Testimony of the Spirit may be thus discerned 1. It is affective Truth represented in the Light of Reason leaveth a weak Impression but Truth represented in the Evidence and Demonstration of the Spirit 2. Cor. 2.4 worketh after another manner sees another manner of excellency and beauty in Christ another manner of vanity in the Creatures 2. It draweth to Admiration Psal. 119.18 Open thou mine Eyes that I may behold wondrous things out of thy Law A Man never wondreth so at the dreadfulness of God's Wrath at the sweetness of God's Mercy in Christ at the Evil of Sin the strictness of Duty till the Spirit opens his Eyes Acts 13.12 Then the Deputy when he saw what was done believed being astonished at the Doctrine of the Lord. 3. It begets more certainty Till we have the Spirit 's Light we have but a trembling wavering Opinion but then we have that which the Apostle calleth The Fulness of the Assurance of Vnderstanding Col. 2.2 Tho we have no other Arguments yet we see by another Light As Gerson reporteth of a devout Man that doubted of an Article of Faith and came to be setled not by any new Demonstration but by the humiliation and captivation of the Understanding to see more by former Arguments As Hagar's Eyes were opened to see the Fountain by her Gen. 21.19 The Spirit taketh away the Vail of Ignorance the Pride of Reason and by an over-powering Force maketh the Soul stoop to the simplicity of the Gospel 4. It is a transforming Light 2 Cor. 3.18 We all with open Face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of our God A Man
ad Tumulum sed quaeritur Testamentum saith Optatus In this Testament he speaketh his Mind as if he were alive God taught by Oracle Christ when bodily present taught his Disciples by Word but his Will and Testament is written Isa. 8.20 To the Law and to the Testimony if they speak not according to this Word it is because there is no Light in them 2. Make it your Direction and constant Rule of Faith and Manners All other Rules are uncertain the Traditions and Opinions of Men. Psal. 119.152 Concerning thy Testimonies I have known of old that thou hast founded them for ever Among Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle what one Age counteth Just and Good another counteth Vain and Frivolous but God hath given us a setled Rule Not Providence it is to be observed but it doth not always speak by way of Approbation nor point out the best Way Not impulse of Spirit this is to be regarded with other Circumstances of a known Duty Acts 17.16 His Spirit was stirred in him when he saw the City wholly given to Idolatry Acts 18.5 Paul was pressed in Spirit and testified to the Jews that Jesus was Christ. Not Necessity Man never was necessitated to sin David's eating the Shew-Bread in necessity does not prove it For Ceremonials must give place to Moral Duties But now observe the Word as if God himself spake from Heaven Gen. 3.3 God hath said Ye shall not eat of it neither shall ye touch it lest ye die What the Word saith God saith Psal. 119.105 Thy Word is a Light unto my Feet and a Lamp unto my Paths SERMON XXX JOHN XVII 18 As thou hast sent me into the World even so have I also sent them into the World IN the Context our Lord had prayed for Conservation and for Sanctification first he saith Keep them through thine own Name Vers. 11. Then Sanctify them through thy Truth Vers. 17. In this Verse is the Reason of the latter Request why he prays for Sanctification for the Apostles and the Argument which he uses is I have sent them into the World It was at Hand and therefore it is spoken of a thing done I am about to send or it referreth to his Election and Choice I have called them that I may send them to preach the Word The same Office which thou hast put upon me as a Prophet I have put upon them and therefore sanctify them They that are sent abroad to preach the Gospel need special Preservation and special Holiness their Dangers are great and so are their Temptations So much Holiness as will serve an ordinary Christian will not serve a Minister The Measures of the Sanctuary were double to other Measures and so should the Graces of Ministers be double to the Graces of others It is not enough that Ministers excel in Gifts but they must also excel in Holiness they are to bear forth the Name of Christ before the World and therefore they should resemble Christ more than others do This is the Reason of the Context Sanctify them through or by thy Truth for I have sent them into the World as thou hast sent me into the World In the Text there are two Things First The Mission of Christ. Secondly The Mission of the Apostles Together with the Comparison between them both As thou hast sent me into the World even so c. First The Mission of Christ Thou hast sent me into the World Here you may consider I. Who sends II. The Nature of this Mission or what this Sending is III. The Ends and Purposes why Christ was sent I. Who sends Christ saith to his Father Thou hast sent me The Holy Ghost sends as well as the Father yea the Son sends himself The Trinity are one in Essence and in Will and their Actions are undivided Why then doth he say to the Father Thou hast sent me into the World I Answer It is chiefly ascribed to the Father because it is his Personal Operation In the Oeconomy of Salvation the Original Authority is said to reside in God the Father he sent Christ and the Spirit fits and qualifies him and the Son he takes Humane Nature and unites it to his own Person Now there is a great deal of Comfort in this that the Father sends Christ. The Father being first in the Order of the Persons is to be looked upon as the offended Party and as the highest Judg. All Sin is against God and it chiefly reflects upon the first Person to whom we direct our Prayers and who is the Maker of the Law and therefore requires an account of the breach of it It chiefly reflects upon the first Person to whom Christ tendred the Satisfacton Sin it is a grieving of the Spirit it is a crucifying of Christ there is wrong done to all the Persons of the Godhead but in the last result of all it is an Offence to God the Father and an Affront to his Authority for all that is done to the other Persons redounds to him It is his Spirit that is grieved and our Saviour thus reasoneth Luke 10.16 He that despiseth me despiseth him that sent me So that he is the wronged Party And again he is the Supream Judg. All the Persons in the Godhead are coessential and coequal in Glory and Honour but in the Oeconomy and Dispensation of Salvation the Father is to be looked upon as Judg and Chief Therefore Christ doth say My Father is greater than I. And all Addresses are made to him not only by us but by Christ Father forgive them they know not what they do And Christ is said to be an Advocate with the Father 1 John 2.1 I say in that Court and Throne that is erected the Father is Supream and if it passeth God the Father the Business is done So John 14.16 I will pray the Father and he will give you another Comforter that he may abide with you for ever Pardon Comfort Grace all comes from the Father as the Fountain and first Cause It is true it is said Mat. 8.6 That the Son of Man hath Power on Earth to forgive Sins but this is by Commission from God the Father Well then the Father sendeth Christ. Eli saith 1 Sam. 2.25 If one Man sin against another the Judg shall judg him but if a Man sin against the Lord who shall intreat for him There may be an Umpire to compromise the dâ—â—â—erence between Man and Man and award Satisfaction to the Party offended but now who shall state the Offence and compound the difference between Us and God Can there be an Umpire above God that can give Laws to God The Sin is committed against the Judg himself the highest Judg from whom there is no Appeal And who is a fit Person to arbitrate the Difference This is a Doubt that would have remained to all Eternity unsatisfied a Question that never could be answered Where should we find an Umpire between God and Us to have awarded a
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
Benefits of Redemption but the Sanctified who have Grace and Holiness infused in them and do devote and consecrate themselves to serve God in Holiness and Righteousness all their dayes 2. The Means Manner or End 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendered through the Truth in Truth or for the Truth all which Readings admit of a commodious Explication 1. As the Means through the Truth as the Rule and Instrument the Word accompanied with the virtue of Christ's Death is that which sanctifieth 2. The Manner in Truth or truly in opposition to legal Purifications by the use of the Ceremonies of the Law which were but a Shadow of true Holiness Heb. 9.13 14. For if the Blood of Bulls and Goats and the Ashes of an Heifer sprinkling the Vnclean sanctifyeth to the purifying of the Flesh How much more shall the Blood of Christ who through the Eternal Spirit offered himself without Spot to God purge your Conscience from dead Works to serve the living God And in opposition to counterfeit Sanctification Ephes. 4.24 And that ye put on the New Man which after God is created in Righteousness and true Holiness such as is sincere true and real 3. The End for the Truth that they may be consecrated set apart and fitted for that Function of Preaching the Truth The Context seemeth to justify this From the whole Observe Doct. That Christ did set himself apart to be a Sacrifice for us that we might be sanctified by the Means appointed thereunto I shall explain this Point by opening the Text. I. I begin with the Meritorious Cause and for their sakes I sanctify my self Where First The Agent I. Secondly The Act Sanctify Thirdly The Object my Self Fourthly The Persons concerned for their Sakes First The Agent I sanctify my self In other Places it is ascribed to the Father and the Spirit To the Father John 10.36 Him hath the Father sanctified and sent into the World To the Spirit Acts 10.38 How God anointed Jesus of Nazareth with the Holy Ghost and with Power He did not only frame the humane Nature of Christ out of the Substance of the Virgin but adorned it with Gifts and Graces fit for his Office and Work And here Christ saith I sanctify my self All the Persons in the Divine Nature concur to this Work The Father sanctifieth and sets him apart by his Decree and Designation The Son sanctifieth himself to shew his willingness and condescension The Spirit sanctifieth him by his Operation furnishing him with meet Graces and Endowments that were necessary for that singular Person who should redeem the World Christ's sanctifying himself falleth under our consideration and doth shew partly his Original Authority as a Person of the Godhead coequal with the Father and the Spirit Whatsoever the Father doth the Son doth also John 5.19 Partly his voluntary submission as the Father did consecrate the Son to the Office of Mediator and the Spirit qualified him with all fulness of Grace so did Christ consecrate himself as being a most willing Agent in this Work and did really offer himself to become Man and to suffer all that Misery Pain and shame that was necessary for our Expiation The Scripture often sets it forth to us Ephes. 5.2 Walk in Love as Christ also hath loved us and hath given himself for us an Offering and a Sacrifice to God for a sweet smelling Savour He did not do this Work by constraint but of a ready mind When it was first propounded to him in God's Decree Heb. 10.9 Then he said Lo I come to do thy Will O God! And before the Time was come about when he should assume the Humane Nature into the Unity of his Person he feasted himself with the thoughts of that Salvation which he should set afoot in the habitable Parts of the Earth Prov. 8.31 Rejoicing in the habitable parts of the Earth and my Delights were with the Sons of Men. When the Incarnation was passed then he longed for the time of his Passion Luke 12.50 I have a Baptism to be baptized with and how am I straitned till it be accomplished So willing was he to do and suffer that whereunto he was sent Luke 22.15 With desire have I desired to eat this Passover with you before I die that Passover because it was the last the Forerunner of his Agonies his Heart was set upon that Work His behaviour in his Death shewed how willingly he did undergo it John 13.1 Having loved his own that were in the World he loved them unto the End then was his bitter Work but that did not abate his Love The Heathens counted it a lucky Sacrifice that went to the Altar without strugling and roaring certainly Christ did meekly suffer what was imposed on him for the expiation of our Sins Isa. 53.7 He is brought as a Lamb to the Slaughter and as a Sheep before the Shearers is dumb so he opened not his Mouth A Swine whineth and maketh a noise but a Sheep is dumb this was the Emblem chosen to represent Christ's Meekness and Patience Salt cast into the Fire danceth and leapeth with a kind of impatience but Oil riseth up in a gentle Flame So Christ suffered not only with patience but delight He did not lay down his Life by constraint but died by consent John 10.18 No Man taketh my Life from me but I lay it down of my self I have power to lay it down and I have power to take it up again Now this endeareth our Obligation to him that he would consecrate himself to the Work of the Mediatory Office and to that end assume the Humane Nature into the Unity of his Person and so willingly condescend to all that sorrow and pain that he was to endure for our sakes and offer himself up as a Sacrifice for our Sins being for a while without the actual sense of his Father's Love My God my God why hast thou forsaken me Mat. 27.46 But more distinctly let us consider the greatness of his Sufferings his willingness to endure them 1. The greatness of his Sufferings His Passions take them in the very Letter were sore but they were heightned by the delicacy of his Temper never any Man suffered as he did because never such a Man A blow on the Head is soon felt because it is a principal Member and so more sensible than other parts of the Body A Slave is not so sensible of Blows and Stripes as a Nobleman of a tender and delicate Constitution Our Saviour Christ was of a more delicate Constitution than any other his Body was immediately framed by the Spirit in the Virgin 's Womb Laurence on the Gridiron Stephen when stoned could not be so sensible as Christ on the Cross. None of the Martyrs suffered what he did Christ had a particular knowledg of all Sins committed in the World past present and to come and a particular sorrow for them which was the greater by how much the more he prized the Honour of God His
us as in the Text. There was no possible way to recover Holiness unless a Price and no less a Price than the Blood of the Son of God had been paid to provoked Justice for us He must sanctify himself give himself before we can be sanctified and cleansed 3. That they do not aright improve the Death of Christ that seek Comfort by it and not Holiness He died not only for our Justification but Sanctification also There are two Reasons why the Death of Christ hath so little effect upon us either he is a forgotten Christ or a mistaken Christ a forgotten Christ Men do not consider the Ends for which he came 1 John 3.5 Ye know that he was manifested to take away our Sins And Vers. 8. To this purpose was the Son of God manifested to destroy the Works of the Devil to give his Spirit to sinful miserable Man Now Things that we mind not do not work upon us The Work of Redemption Christ hath performed without our minding or asking he took our Nature fulfilled the Law satisfied the Law-giver merited Grace without our asking or thinking but in applying this Grace he requireth our Consideration Heb. 3.1 Wherefore Holy Brethren partakers of the Heavenly Calling consider the Apostle and High Priest of our Profession Our Faith Believest thou that I am able to do this for thee Our Acceptance John 1.12 To as many as received him to them gave he power to become the Sons of God But the other Evil is greater a mistaken Christ when we use him to increase our carnal Security and Boldness in sinning and are possessed with an ill thought that God is more reconcilable to Sin than he was before and by reason of Christ's coming there were less evil and malignity in Sin for then you make Christ a Minister and Encourager of Sin Gal. 2.17 For if we seek to be justified by Christ we our selves also are found Sinners Is Christ therefore the Minister of Sin God forbid You set up Christ against Christ his Merit against his Doctrine and Spirit yea rather you set up the Devil against Christ and varnish his Cause with Christ's Name and so it is but an Idol-Christ you doat upon The true Christ came by Water and Blood 1 John 5.6 Bore our Sins in his Body on the Tree that we being dead unto Sin should live unto Righteousness 1 Pet. 2.24 And will you set his Death against the Ends of his Death and run from and rebel against God because Christ came to redeem and recover you to God Certainly those weak Christians that only make use of Christ to seek Comfort seek him out of Self-love but those that seek Holiness from the Redeemer have a more spiritual Affection to him The Guilt of Sin is against our Interest but the Power of Sin is against God's Glory He came to sanctify us by his Holiness not only to free our Consciences from Bondage but our Hearts that we may serve God with more liberty and delight This was the great aim of his Death Tit. 2.14 He gave himself for us that he might redeem us from all Iniquity and purify to himself a peculiar People zealous of good Works Thus did Christ that the Plaister might be as broad as the Sore we lost in Adam the purity of our Natures as well as the Favour of God and therefore he is made Sanctification to us as well as Righteousness 1 Cor. 1.30 4. With what confidence we may use the Means of Grace because they are sprinkled with the Blood of Christ. Christ hath purchased Grace such a Treasure of Grace as cannot be wasted and this is dispensed to us by the Word and Sacraments The Apostle doth not say barely he died to cleanse us but to cleanse us by the washing of Water through the Word and here that we might be sanctified through the Truth Christ hath established the Merits but the Actual Influence is from the Spirit Titus 3.5 6. According to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ. And the Means are the Word and Sacraments whereby the Spirit dispenseth the Grace in Christ's Name ordinarily the Gospel which is the Ministration of the Spirit 2 Cor. 3.8 If we come to the Father we need his grant Rev. 19.8 And to her it was granted to be arrayed in fine Linen clean and white for the fine Linen is the Righteousness of Saints All cometh originally from his merciful Grant but God would not look towards us but for Christ's sake If we look to the Father he sendeth us to the Son whose Blood cleanseth us from all our Sins 1 John 1.7 If we look to the Son he referreth us to the Spirit therefore we read of the sanctification of the Spirit 2 Thess. 2.14 If we wait for the Spirit 's Efficacy he sendeth us to Moses and the Prophets where we shall hear of him Therefore we may with encouragement pray read hear meditate that all these Duties may be sanctified to us 5. If Holiness be the Fruit of Christ's Death it maketh his Love to be more gratuitous and free For all the worth that we can conceive to be in our selves to commend us to God is in our Holiness Now this is meerly the Fruit of Grace and the Merit of Christ and the Gift of his Spirit in us We wallow in our own filthiness till he of his Grace for Christ's sake doth sanctify us by his Spirit Both the Love of God and the Merit of Christ is antecedent to our Holiness He hath loved us and washed us from our sins in his own Blood and made us Kings and Priests to God and to the Father Rev. 1.5 6. And the Spirit 's Work is not lessened as if it were no great Matter 2 Pet. 1.3 According as his Divine Power hath given unto us all things that appertain unto Life and Godliness through the knowledg of him that hath called us to Glory and Vertue 6. We learn hence the preciousness of Holiness it is a Thing dearly bought and the great Blessing which Christ intended for us We do not value the Blessings of the Covenant so much as we should Christ was devising what he should do for his Church to make it honourable and glorious and this way he took to make it Holy 1. It is the Beauty of God for God himself is glorious in Holiness Exod. 15.11 and we are created after his Image in Righteousness and true Holiness Ephes. 4.24 The Perfection of the Divine Nature lieth chiefly in his immaculate Holiness and Purity 2. It is that which maketh us amiable in the sight of God for he delighteth not in us as justified so much as sanctified Psal. 11.7 For the Righteous Lord loveth Righteousness his Countenance doth behold the Vpright When upon the account of Christ's Merits and Satisfaction he hath created a clean Heart in us and renewed a right Spirit then he
that they may grow together in one Body whereof I am the Head or one Temple It is sometimes set out by One Mystical Body sometimes by One Spiritual Temple One Body Col. 2.19 And not holding the Head from which all the Body by Joints and Bands having Nourishment ministred and knit together increaseth with the Increase of God Rom. 12.5 We being many are One Body in Christ and every one Members one of another Ephes. 1.22 23. And gave him to be the Head over all things to the Church which is his Body And One Temple Ephes. 2.20 21 22. And are built upon the Foundation of the Apostles and Prophets Jesus Christ himself being the chief Corner-Stone in whom all the Building fitly framed together groweth unto an Holy Temple in the Lord In whom you also are builded together for an Habitation of God through the Spirit One as thou in me and I in thee Christ doth not say that they may be One in another that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not agree to them but in the Mystery of the Trinity it denotes the Union between the Divine Persons One in Vs that is by the Communication and Inhabitation of that Spirit which proceedeth from us Our Union is from God in God and to God from the Spirit with God through Christ. Let me now enquire I. What it is II. Why it is so valued by Christ I. What it is There is an Union with Christ the Head and between the Members one with another I shall speak of both tho but little of the latter because I handled it Vers. 11. 1. There is a Union with Christ the Head That ye may conceive of it take these Propositions 1. The whole Trinity is concerned in this Union By the Communion of the Spirit we are mystically united to Christ and by Christ to God The Father is as it were the Root Christ the Trunk the Spirit the Sap we the Branches and our Works the Fruits John 15. This is the great Mystery delivered in the Scriptures Christ doth not only dwell in us by Faith Ephes. 3.17 But God dwelleth in us and we in God 1 John 4.16 and the Spirit dwelleth in us Rom. 8.11 We are consecrated Temples wherein the whole Trinity take up their Residence We are Children of God Members of Christ Pupils to the Holy Ghost Gods Family Christ's Body and the Spirit 's Charge We are united to the Father as the Fountain of Grace and Mercy to the Son as the Pipe and Conveyance and the Spirit accomplisheth and effecteth all The Father sendeth the Son to merit this Grace and the Son sendeth the Spirit to accomplish it therefore we are said by one Spirit to be baptized into the same Body 2. Tho all the Persons be concerned in it yet the Honour is chiefly devolved upon Christ the Second Person Christ as God-Man is Head of the Church upon a double Ground because of his two Natures and the Union of these in the same Person It was needful that our Head should be Man of the same Nature with our selves Heb. 2.11 He that sanctifieth and they that are sanctified are of One the same Stock It were monstrous to have an Head and Members of a different Nature as in Nebuchadnezzar's Image the Substance of the Head and Body differed the Head was of fine God the Arms of Silver the Belly and Thighs of Brass the Legs of Iron part of the Feet of Clay Here was a monstrous Body indeed made up of so many Metals differing in Nature and Kind But Christ took our Nature that he might be a suitable Head and so have a right to redeem us and be in a Capacity to give himself for the Body and sympathize with us All these are Fruits of the Son 's being of the same Nature And again God he needed to be to pour out the Spirit and to have Grace sufficient for all his Members Meer Man was not enough to be Head of the Church for the Head must be more excellent than the Body it is above the Body the Seat of the Senses it guideth the whole Body it is the Shop of the Thoughts and Musings And so Christ the Head must have a preheminence in him the fulness of the Godhead dwelt bodily that we might be compleat in him Col. 2.8 9. And it pleased the Father that in him should all Fulness dwell Col. 1.19 The Grace of God is most eminent in him as Life is most eminent in the Head Now there must be an Union of these two Natures in the same Person If Christ had not been God and Man in the same Person God and we had never been united and brought together he is Emanuel God with Vs Mat. 1.23 God is in Christ and the Believer is in Christ we have a share in his Person and so hath God he descendeth and cometh down to us in the Person of the Mediator and by the Man Christ Jesus we ascend and clime up to God And so you see the Reason why the Honour of Head of the Church is devolved upon Christ. 3. Whole Christ is united to a whole Believer Whole Christ is united to us God-Man and whole Man is united to Christ Body and Soul Whole Christ is united to us the Godhead is the Fountain and the Humane Nature is the Pipe and Conveyance Grace cometh from him as God and through him as Man John 6.56 57. He that eateth my Flesh and drinketh my Blood dwelleth in me and I in him As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me God is a Sealed Fountain his Humanity is the Pipe so that his Flesh is the Food of the Soul Christ came from Heaven on purpose and sanctified our Flesh that there might be one in our Nature to do us good that Righteousness and Life might pass from him as Sin and Death from Adam but our Faith first pitcheth upon the Manhood of Christ as they went into the holy Place by the Vail And then a whole Christian is united to Christ Body and Soul The Soul is united unto him because it receiveth Influences of Grace and the Body also is taken in Therefore the Apostle disputeth against Fornication because the Body is a Member of Christ 1 Cor. 6.15 Shall I then take the Members of Christ and make them the Members of an Harlot God forbid It is a kind of dismembring and plucking a Limb from Christ you defile Christ's Body the Disgrace redounds to him And hereupon elsewhere doth the Apostle prove the Resurrection by virtue of our Union with Christ Rom. 8.10 11. If Christ be in you the Body is dead because of Sin but the Spirit is Life because of Righteousness But if the Spirit of him that raised up Jesus from the Dead dwell in you he that raised up Christ from the Dead shall also quicken your mortal Bodies by his Spirit that dwelleth in you You may die but
â—ingring Body be dead and numb we rub it and chafe it to bring heat and spirits into it again So do you feel any Grace any Spiritual Love Gal. 2.20 I live yet not I but Christ liveth in me and the Life which I now live in the flesh I live by the Faith of the Son of God who loved me and gave himself for me As we know there is Life by the beating of the Pulses So there is Spiritual Life when there is a striving against Corruption complaining of it sighing groaning under it seconded with a constant endeavour to grow better These Sighs and Groans are in the greatest desertion 2. Conformity Where the Spirit of Christ is it fashioneth us into the likeness of Christ 2 Cor. 3.18 We all beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. It maketh us to represent Christ to be such as he was in the World meek holy humble useful as if Christ were come again to converse with Men. If you are acted with an unclean proud carnal wrathful Spirit who is it that dwelleth in you whose Image do you bear There is a changing transforming Power that ariseth from this Union that we delight to do the Will of our Father wherein the Conformity lieth chiefly We shall be humble meek gentle Mat. 11.29 Learn of me for I am meek and lowly of Heart thinking humbly of our selves not aspiring after Greatness This Spirit is a Spirit of Obedience enabling us to look to our Father's Glory and Commandment in all things We shall have compassionate melting Hearts to the miseries of others as he had Bowels yearning to see Sheep without a Shepherd SERMON XXXVI JOHN XVII 21 That they all may be One as thou Father art in me and I in thee that they also may be one in us that the World may believe that thou hast sent me I Am now to handle the second Branch the Patern of this Unity As thou Father art in me and I in thee It is elsewhere compared three times in this Chapter v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be One as we are Ver. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be One as we are One and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as thou Father art in me and I in thee They are not only One but in one another It is that which Divines call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intimate Inhabitation or Indwelling of the Persons in one another without any confusion of the several Subsistencies Such is the Unity of the Divine Essence that the Father dwelleth in the Son the Son subsisteth in the Father and the Holy Spirit in both without any confusion of the Personalities Now this is propounded as the Patern and Original Exemplar of the Mystical Union The Arrians conclude out of this place that there is not an Unity of Essence among the Divine Persons but only an Unity of Love and Concord such as is between us and Christ and among Believers one with another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As doth not imply as exact Equality but only a Similitude or answerable Likeness In the Mystical Union there is a kind of Shadow and Adumbration of that Unity which is between the Persons of the Godhead So when Man is said to be made after the Similitude and Likeness of God it doth not imply an universal and exact Equality but only some Conformity and Similitude of Men to God So Be ye Holy as I am Holy Be ye perfect as your Heavenly Father is perfect It is good to note that in the Letter of the Text Christ separateth his own Unity with the Father from that of the Creatures He doth not say Let us be all One but let them be all one Again he doth not say As thou art in us and we in thee but As thou Father art in me and I in thee Hic suam potentiam Patris à nobis secerneret Again in the next Clause he doth not say One with us but in us There is no common Union wherein he and we agree The Note is Doct. That the Mystical Vnion carrieth some resemblance with the Vnion that is between the Father and the Son Here I shall shew I. The Unity between God and Christ. II. Wherein the Resemblance standeth I. The Unity between God and Christ. There is a two-fold Union between God and Christ. God is in him and one with him as the Second Person of the Trinity and one in him as Mediator 1. As he is the Second Person of the Trinity there is an Unity of Essence intimated by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mutual Inhabitation Christ is not the Father but in the Father to confound the Persons is Sabellianism to divide the Natures is Arrianism He doth not only say the Father is in him but he is in the Father to note a Consubstantial Unity that they both communicate in the same Essence At once he sheweth the distinction that is between the Father and the Son and the Unity of Essence that is between them And as they are one in Essence so one in Power John 10.28 29 30. I give unto them Eternal Life and they shall never perish neither shall any Man pluck them out of my Hand My Father which gave them me is greater than all and no Man is able to pluck them out of my Father's Hand I and my Father are One They work by the same Power They are One in Will and Operation their Actions are undivided what the Father doth the Son doth tho by an Operation proper to each Person John 5.19 What things soever the Father doth these also doth the Son likewise They are one in Love the Son lay in the Bosom of the Father John 1.18 No Man hath seen God at any time the only begotten Son which is in the Bosom of the Father he hath declared him It is a Phrase that expresseth Intimacy There is a mutual complacency and delight in one another They are equal in Dignity and Power and must not be severed in Worship John 5.23 That all Men should honour the Son as they honour the Father He that honoureth not the Son honoureth not the Father which hath sent him Thus God and Christ are One as Christ is the Second Person This is the great Mystery Three and One and One and Three Men and Angels were made for this spectacle we cannot comprehend it and therefore must admire it O luminosissimae Tenebrae Light Darkness God dwelleth in both in Light to shew the Excellency of his Nature and in Darkness to shew the Weakness of our Apprehension The Son is begotten by the Father yet is in the Father and the Father in him the Spirit proceedeth from them both and yet is in both all in each and each in all They were the more Three because One and the more One
because Three Were there nothing to draw us to desire to be dissolved but this it were enough John 14.20 At that day ye shall know that I am in my Father and you in me and I in you It is no small part of our â—ortion in Heaven For the present how much cause have we to bless God for the Revelation of this Mystery Let us adore it with an humble Faith rather than search into it by the bold enquiries of Reason It is enough for us to know that it is so tho we know not how it is God were not infinitely Great if he were not greater than our Understanding 2. Christ and God are one as Mediator There is a personal Union of the two Natures The Father may be said to be in him because the Divine Nature is in him he is Immanuel In Christ there are two Natures but one Person His Blood could not be the Blood of God if the Humane Nature were not united to the Second Person of the Trinity It is so united that the Humane Nature is the Instrument As the Hand is Man's Instrument not separated from the Communion of the Body as a Pen or Knife it is Man's Instrument but yet a part of himself So is Christ's Humane Nature joined to his Divine Nature and made use of as the great Instrument in the Work of Redemption So that the Humane Nature is a Temple in which the fulness of the Godhead dwelleth bodily Col. 2.9 Now because of that Union the Natures are in one another and dwell in one another as the Soul dwelleth in the Body and the Body is acted and enlivened by the Soul Hence the Flesh of Christ is called the Flesh of God and the Blood of Christ is called the Blood of God Acts 20.28 Feed the Church of God which he hath purchased with his own Blood God was made Man but not Man made God because God was a Person of himself that assumed Flesh and united it to himself All his Actions are the Actions of God-Man and so have a Merit and a Value The Humane Nature is a Passive Instrument but the Divine Nature giveth it a Subsistence necessary Gifts and Honour Besides all this there is an Union and Consent of Will in the Work of Redemption the Father's Acts and Christ's Acts are commensurable God loveth Christ and Christ obeyeth God II. The Resemblance 1. between the Mystical Union and the Unity of the Persons in the Divine Nature The Spirit is indissolubile Trinitatis Vinculum as one saith the Eternal Bond of the Trinity So among Believers it is the Holy Ghost who joineth us to Christ. Christ as one with the Father liveth the same Life that the Father doth so do we as one with Christ. John 6.57 As the living Father hath sent me and I live by the Father so he that eatetâ— me even he shall live by me It is a close Union beyond Conception but yet real ours is also close hard to be understood John 14.20 At that day ye shall know that I am in the Father and you in me and I in you There is the highest Love wherewith the Father and the Son love one another Believers have a Room in Christ's Heart as Christ in the Father's Bosom they love Christ again that loved them first The Union is Everlasting for in the Divine Nature there can be no change Christ's Mystical Body cannot lose a Joint It is a Holy Union be One as we are One Holy as we are Holy So must ours be with one another An Agreement in Evil is like that of Herod and Pilate who shook hands against Christ. In the Divine Persons there is Order and Distinction the Unity of the Tâ—â—nity doth not confound the Order of the Persons they are One and still Three the Father the Word and the Spirit from whom in whom and to whom are all things they keep their distinct Personalities and distinct Personal Operations The Unity of the Church doth not confound the Order of it there are diversity of Gifts and Ministrations but one Body The Persons of the Godhead mutually seek the Glory of one another the Election of the Father maketh way for the Redemption of the Son and the Redemption of the Son for the Application of the Holy Spirit and so upward John 16.14 He shall glorify me for he shall receive of mine and shall shew it unto you And John 14.13 And whatsoever ye shall ask in my Name that will I do that the Father may be glorified in the Son Phil. 2.9 Wherefore God hath highly exalted him and given him a Name above every Name So in the Spiritual Union Christ puts Honour on the Church and the Church honours Christ they throw their Crowns at the Lamb's Feet and the Members are careful of one another 1 Cor. 12.25 That there be no Schism in the Body but that the Members should have the same care one of another To endear us one to another Christ did not only leave us the Relation of Brethren but of Fellow-Members we are not only in the same Family but in the same Body Brothers that have issued from the same Womb and been nursed with the same Milk have defaced all the Feelings of Nature and been divided in Interests and Affections Cain and Abel Jacob and Esau are sad Precedents but there is no such strife between Members of the same Body who would use one Hand to cut off another or divide those parts which preserve the mutual Correspondâ—â—â—e and Welfare of the Whole At least Brothers have not such a care for one another each liveth for himself a distinct Life apart and studieth his own Profit and Advantage but it is not so in the Body each Member liveth in the Whole and the Whole in all the Members and they all exercise their several Functions for the common Good 2. The Resemblance between the Mystical and the Personal Union In the Hypostatical Union our Nature is united with Christ's Nature in the Mystical Union our Person with his Person In the Hypostatical Union Christ matched into our Family in the Mystical Union the Soul is the Bride It is an honour to the whole Kindred when a great Person matcheth into their Line and Family but more to the Virgin who is chosen and set apart for his Bride Thus Christ first honoured our Nature and then our Persons first he assumeth our Nature and then espouseth our Persons In the Hypostatical Union two divers Substances are united into one Person in the Mystical Union many Persons are united into one Body In the Hypostatical Union Christ was a Person before he assumed the Humane Nature the Body is a passive Instrument c. In the Mystical Union on Christ's part Active on ours Passive Christ is in us in that he liveth in us governeth us maketh us partakers of his Righteousness Life and Spirit We are in him as Branches in the Tree Rays in the Sun Rivers in the Fountain The Divine Nature is
Life no Man cometh to the Father but by me None can come to the Son but by the Father John 6.44 No man can come to me except the Father which hath sent me draw him And none can come to both but by the Spirit Unity is his Personal Operation Eph. 4.3 Endeavouring to keep the Vnity of the Spirit in the Bond of Peace The Father hath an hand in it Christ hath an hand the Spirit hath an hand Well then let us bless God that we have such a compleat Object for our Faith as Father Son and Spirit The Father bestoweth Christ on us and us on Christ as Marriages are made in Heaven The meritorious Cause of this Union is Christ the Mediator by his Obedience Satisfaction and Merit otherwise the Father would not look upon us and the Spirit is sent from the Father and the Son to bring us to the Father by the Son The Spirit worketh this Union continueth it and manifests it All the Graces of God are conveyed to us by the Spirit the Spirit teacheth comforteth sealeth sanctifieth all is by the Holy Ghost And so are all our Acts of Communion we pray by the Spirit if we love God obey God believe in God it is by the Spirit that worketh Faith Love and Obedience We can want nothing that have Father Son and Spirit whether we think of the Father in Heaven the Son on the Cross or feel the Spirit in our Hearts Election is of the Father Merit by the Son actual Grace from the Holy Ghost 1 Pet. 1.2 Elect according to the Foreknowledg of God the Father through Sanctification of the Spirit unto Obedience and Sprinkling of the Blood of Jesus Christ. Our Salvation standeth on a sure Bottom the Beginning is from God the Father the Dispensation through the Son the Application by the Spirit It is free in the Father sure in the Son ours in the Spirit We cannot be thankful enough for this Priviledg Fourthly The End and Issue That the World may believe that thou hast sent me By the World is not meant the unconverted Elect for Christ had comprehended all the Elect in these Words Neither pray I for these alone but for them also which shall believe in me through their Word Verse 20. The Matter of his Prayer is that they may be one c. and the Reason that the World may believe that thou hast sent me So that by the World is meant the reprobate lost World who shall continue in final Obstinacy By believing is meant not true saving Faith but common Conviction that they may be gained to some kind of Faith a temporary Faith or some general Profession of Religion as John 2.23 24. Many believed in his Name when they saw the Miracles which he did But Jesus would not commit himself unto them because he knew all Men. And John 12.42 43. Nevertheless among the chief Rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the Synagogue For they loved the Praise of Men more than the Praise of God There Believing is taken for being convinced of the Truth of his Religion which he had established though they had no mind to profess it or if so yet they did not come under the full power of it But how is this the Fruit of the Mystical Union The Fruits of the Mystical Union are four to this purpose 1. Holiness Whosoever is in Christ is a new Creature 2 Cor. 5.17 Sanctification is a Fruit of Union 1 Cor. 1.30 For of him are ye in Christ Jesus who of God is made unto us Wisdom Righteousness Sanctification and Redemption And it is a means to convince the World Mark 5.16 Let your Light so shine before Men that they seeing your good Works may glorify your Father which is in Heaven 1 Pet. 2.12 Having your Conversation honest amongst the Gentiles that whereas they speak evil of you as of evil-doers they may by your good Works which they shall behold glorify God in the Day of Visitation 1 Pet. 3.1 Likewise ye Wives be in Subjection to your own Husbands that if any obey not the Word they also may without the Word be won by the Conversation of he Wives 2. Unity 1 Cor. 12.13 For by one Spirit we are all baptized into one Body To endear us to himself and to one another as Fellow-members Christ would draw us into one Body John 13.35 By this shall all Men know that ye are my Disciples if ye have Love one to another Aspice ut se mutuò diligunt Christiani Oh the mighty Charity that was among the Primitive Christians Acts 4.32 And the Multitude of them that believed were of one Heart and of one Soul Divisions in the Church breed Atheism in the World 3. Constancy in the Profession of the Truth Jude 1. To them that are sanctified by God the Father and preserved in Jesus Christ and called We are preserved in Christ as Wine in the Hogs-head being in the Cabinet where God's Jewels are kept Now this is taking with the World 4. Special Care of God's Providence God keepeth them as the Apple of his Eye Dan. 2.47 Of a truth it is that your God is a God of Gods and a Lord of Kings and a Revealer of Secrets seeing he could reveal unto you this Secret 1 Cor. 14.25 And thus are the Secrets of his Heart made manifest and so falling down on his Face he will worship God and report that God is in you of a truth Dan. 3.28 Blessed be the God of Shadrach Meshech and Abednego who hath sent his Angel and delivered his Servants that trusted in him and hath changed the King's Word and yielded their Bodies that they might not serve nor worship any God except their own God Dan. 6.27 He delivereth and rescueth and he worketh Signs and Wonders in Heaven and in Earth who hath delivered Daniel from the Power of the Lions Joshua 2.11 And as soon as we had heard these things our Hearts did melt neither did there remain any more Courage in any Man because of you for the Lord your God is God in Heaven above and in Earth beneath Acts 5.12 13 14. And by the Hands of the Apostles were many Signs and Wonders wrought among the People and they were all with one accord in Solomon 's Porch and of the rest durst no Man join himself to them but the People magnified them And Believers were the more added to the Lord Multitudes both of Men and Women Doctr. That the general Conviction which the lost World hath of the Truth of Christianity is a very great Blessing to the Church Christ here prays for it let them be one and why that the lost World who are left out of his Prayer may believe that thou hast sent me that they might not count Christ to be an Impostor nor the Doctrine of the Gospel a Fable And what Christ prayed for he had promised before for as good
bait the Devil and hunt him out of his Territories and oppose themselves against the Tradition of the Nation there is a mighty Spirit set up and he shall convince the World those that are not really and heartily gained he shall convince them of Sin and of Righteousness and of Judgment 1. Of Sin because they believe not in me The Spirit shall convince them that Christ is the Son of God the great Prophet and true Messiah and so it is a Sin to reject him and his Doctrine that Unbelief is a Sin as well as the Breach of the Moral Law and that the Lord Jesus Christ is to be owned as a Mediator as well as God as a Law-giver All will grant that a Breach of the Law of God is a Sin but the Spirit shall convince that a Transgression against the Gospel is a Sin as well as against the Law 2. Of Righteousness because I go to my Father and ye shall see me no more That Christ did not remain in the State of the Dead but rose again and ascended and liveth with the Father in Glory and Majesty and therefore that he was not a Seducer but that Righteous One and so however he was rejected by Men yet he was owned and accepted by God and all his Pretensions justified and so might sufficiently convince the World that it is Blasphemy to oppose him as a Malefactor and his Kingdom and Interest in the World there needeth no more to perswade Men that he was that Holy and Righteous one 3. Of Judgment because the Prince of this World is judged The Devil is the Prince of this World Eph. 6.12 The Ruler of the Darkness of this World and he was condemned by virtue of Christ's Death and Judgment executed upon him by the Spirit John 12.31 Now shall the Prince of this World be cast out He was foiled and vanquished by Christ and by the Power of the Gospel was to be vanquished more and more by silencing his Oracles destroying his Kingdom recovering poor captive Souls translating them out of the Kingdom of Darkness into a State of Holiness Liberty Light and Life the usurped Power he had over the blind and guilty World is taken from him now his Judgment shall be executed 4. The Way and Means whereby this should be brought about By the coming of the Spirit or the sending the Comforter When he came the Disciples and Messengers of Christ had large Endowments whereby they were enabled to speak powerfully and boldly to every People in their own Tongue and to endure their Sufferings and ill usage with great Courage and Fortitude and to work Miracles as to cure Diseases cast out Devils to confer extraordinary Gifts to silence Satan's Oracles and to destroy the Kingdom and Power of the Devil and to establish a sure Way of the Pardon of Sins and bring Life and Immortality to light preaching that Truth which should establish sound Holiness and helping to restore humane Nature to its Rectitude and Integrity And by this means he should convince the World of Sin of Righteousness and of Judgment 5. Consider the Effects suitable both to his Promise and Prayer The Acts of the Apostles are a Comment on this Many of the Elect were converted At the first Sermon after the pouring out of the Spirit all that heard the Apostles discoursing that Jesus was appointed to be Lord and Christ were pricked in their Hearts and convinced Acts 2.37 38. This was not Conversion for they cried out What shall we do And Peter said Repent and be baptized every one of you in the Name of Jesus Christ for the Remission of Sins and ye shall receive the Gift of the Holy Ghost Three thousand were converted by this Sermon and five thousand at another time Acts 4.4 when they preached boldly in the Name of Jesus yet others were only convinced pricked in Heart tho they had not yet attained to Evangelical Repentance Some that remained in the Gall of Bitterness and Bond of Iniquity yet they admired the Things the Apostles did and desired to share with them in their great Privileges Acts 8.18 19. When Simon saw that through laying on of the Apostle's Hands the Holy Ghost was given be offered them Mony saying Give me also this Power that on whomsoever I lay Hands he may receive the Holy Ghost Yea and some that were upon the Benches and Thrones and sat as Judges were almost perswaded to be Christians by a Prisoner in a Chain As Felix Acts 24.25 As Paul reasoned of Righteousness and Temperance and Judgment to come Felix trembled And Agrippa Acts 26.28 Almost thou perswadest me to be a Christian Some were forced to magnify them who had not an Heart to join with them Acts 5.13 And of the rest durst no Man join himself to them but the People magnified them Some would have worshipped them who were yet Pagans Acts 14.11 And when the People saw what Paul had done they said The Gods are come down to us in the likeness of Men. Some were astonished at what was done by the Apostles Acts 8.13 Then Simon himself believed also and when he was baptized he continued with Philip and wondered beholding the Signs and Miracles which were done Some marvelled at their boldness Acts 4.13 Now when they saw the boldness of Peter and John and perceived that they were unlearned and ignorant Men they marvelled and they took knowledg of them that they had been with Jesus What! is this cowardly Peter that was foiled with the weak blast of a Damsel Nay their bitterest Enemies were nonplust in their Resolutions when they had to do with them and were afraid to meddle with them Acts 4.16 What shall we do to these Men for that indeed a notable Miracle hath been done by them is manifest to all them that dwell in Jerusalem and we cannot deny it So far the Bridle of Conviction was upon the Reprobate World SERMON XXXVII JOHN XVII 21 That they all may be One as thou Father art in me and I in thee that they also may be one in us that the World may believe that thou hast sent me HAVING proved the Point I shall examine Why Christ should be so earnest to have the World convinced that he should put this into his Prayer that the World may believe that thou hast sent me The Reasons are partly in respect of Himself partly in respect of the Elect partly in respect of the World First In respect of Himself 1. It is much for Christ's Honour that even his Enemies should have some esteem of him and some conviction of his Worth and Excellency Praise and Esteem in the Mouth of an Enemy is a double Honour more than in the Mouth of a Friend The Commendations of a Friend may seem the Mistakes of Love and their value and esteem may proceed from Affection rather than Judgment Now it is for the Honour of God and Christ that his Enemies speak well of him and that they give an
same Image from Glory to Glory That Glory which we lost in Adam and want by Nature is restored to us in Christ. Some by Glory understand the Spirit who is called a Spirit of Glory and was given to Christ without measure and from him to us as a means of Union between us and Christ and between us and Believers Others understand it of the Honour of Filiation as Christ was a Son by Nature so are we by Grace John 1.14 We beheld his Glory the Glory as of the only begotten of the Father And Vers. 12. As many as received him to them gave he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power to become the Sons of God It is an Honour It is a means of Union Adoption maketh way for Union with Christ and Christ left us the Relation of Brethren that we might love one another for we are Brethren But by Glory I suppose is meant rather the Happiness of the everlasting State which is usually called Glory in Scripture and so it is taken Vers. 24. Father I will that they also whom thou hast given me may be with me where I am that they may behold my Glory which thou hast given me And there is the most perfect Union with Christ and we that expect one Heaven should not fall out by the way Ephes. 4.4 One of the Bonds is One Hope All the Difficulty is How was this given them The Disciples were upon the Earth and the greatest part of Believers were not then in being Answ. Christ acquired a Right and left us a Promise he would not go to Heaven till he had made it sure to us by Deed of Gift this then I conceive to be the meaning It is not good to streighten the Sense of Scripture yet some one is more proper Adoption Gift of the Spirit New Nature Eternal Life you may comprize all 1. Observe Christ's Care to make us every way like himself as far as our capacity will bear like but not equal The Reiteration sheweth his Care let them be as we are and the Glory which thou hast given me I have given them What Reseâ—â—lance is there between us and Christ 1. Between us and Christ as the Eternal Son of God 2. Between us and Christ as Mediator 1. Between us and Christ at the Eternal Son of God Christ is the Essential Image of the Father therefore called the Image of the Invisible God Col. 1.15 and the Character or express Image of his Person Heb. 1.3 and we are God's Image by Reflection If there be two or three Suns appear one or two are but a Reflection There are some strictures in us Christ is one with the Father and we with him a poor Christian tho never so mean is one with Christ. Christ is called God's Fellow Zech. 13.7 and every Saint is Christ's Fellow Psal. 45.7 God even thy God hath anointed thee with the Oil of Gladness above thy Fellows The Father loveth him because he is the express Image of his Person and the Father delights in the Saints because they are the Image of Christ the Father himself loveth you John 16.28 A Man that loveth another he loveth Head and Members with the same Love Christ is the Son of God so are we it was his Eternal Right and Privilege our Title cometh by him John 20.17 I ascend unto my Father and your Father First He is Christ's Father and then Ours His by Nature Ours by Adoption otherwise we could not have it 2. But this likewise chiefly respects the Glory that was given to Christ as Mediator As God communicateth himself to Christ as Mediator so doth Christ communicate himself to his Members Christ as Man was begotten by the Holy Ghost and the same Spirit begetteth us to the Life of Faith The New Nature is formed in us by the Spirit as Christ was formed in the Virgin 's Womb. Gal. 4.19 My little Children of whom I travel in Birth again until Christ be formed in you All his Moral Excellencies are bestowed on the Saints 2 Cor. 3.18 We all beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. If a Picture be well taken it makes us know him whom it represents we see the Lineaments of his Face as if he were present So doth a Christian express and shew forth the Vertues of Christ. 1 Pet. 2.9 Ye are a Chosen Generation a Royal Priesthood an Holy Nation that ye should shew forth the Praises of him who hath called you out of Darkness into his marvellous Light There is an answerable Impression to his Mediatory Actions and a Spiritual Conformity to them Rom. 6.4 Therefore we are buried with him by Baptism into Death that like as Christ was raised up from the Dead by the Glory of the Father even so we also should walk in newness of Life Phil. 3.10 That I may know him and the Power of his Resurrection and the Fellowship of his Sufferings being made conformable unto his Death Ephes. 2.6 And hath raised us up together and made us sit together in Heavenly Places in Christ Jesus a dying in his Death a living in his Life an ascending in his Ascension dying to Sin rising to Newness of Life our Ascension is by Thoughts Hopes and Resolutions We resemble him in his Afflictions it is a part of our Conformity 2 Cor. 4.10 Always bearing about in the Body the dying of the Lord Jesus that the Life also of Christ might be made manifest in our mortal Flesh. An afflicted Innocence and meek Patience is a Resemblance of Christ. And as in this Life we resemble Christ in his Actions and Passions so that a Christian is as it were a Spiritual Christ so in the Life to come we resemble him in Glory Christ after he died rose again and so do we the same Spirit raiseth us that raised Christ. He ascended into Heaven accompanied with Angels so are we carried by the Angels into Abraham's Bosom In Heaven he liveth blessedly and gloriously so do we Christ hath a Kingdom so have we Luke 12.32 Fear not little Flock it is your Father's Pleasure to give you the Kingdom At the last Day his Humane Nature shall be brought forth with a Majesty and Glory suitable to the Dignity of his Person So shall he be admired in his Saints 2 Thess. 1.10 Then the Mystery of his Person shall be disclosed so shall the Mystery of our Life Col. 3.3 4. For ye are dead and your Life is hid with Christ in God When Christ who is our Life shall appear then shall ye also appear with him in Glory Christ judgeth the World so do the Saints 1 Cor. 6.2 Know ye not that the Saints shall judg the World Mat. 19.28 Ye which have followed me in the Regeneration when the Son of Man shall sit in the Throne of his Glory ye also shall sit upon twelve Thrones judging the twelve Tribes of Israel The second
Image and the Saints more delight in God as being freed from Sin God loveth to look on what he hath made when he hath raised a Worm to such an Excellency It is there continued without Interruption here our Communion with God is sweet but short it cometh by glimpses but there it is for ever and ever not only in regard of Duration but Continuance without ceasing The Spirit of God came on Samson at times in Heaven there is nothing to divert us from the sight of God we are withdrawn from all other Objects that we may study him alone without weariness Vse 3. It directeth us in what order we should seek these Things first Grace then Glory Psal. 84.11 The Lord will give Grace and Glory Psal. 73.24 Thou shalt guide me with thy Counsel and afterwards receive me to Glory Ephes. 5.26 27. That he might sanctify and cleanse it by the washing of Water by the Word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Here the first Lineaments are drawn by the Spirit of Sanctification whilst the Soul remaineth in the Body as a Pledg of a more perfect State God hath called us to Glory and Vertue 2 Pet. 1.3 As they were to go through the Temple of Vertue to the Temple of Honour 4. Observe There is no Privilege which we have but what Christ enjoyed first Christ had it all and from him we have it he was the Purchaser and the Natural Heir it is in us at the second Hand we are Elected Sanctified Glorified in and through him Whatever is in us that are Members it is in our Head first first God then Christ as Mediator and then We. All Good is first in Christ he receiveth it and conveyeth it We ascend Why Because he ascended first we sit in Heavenly Places because he did first Vse 1. In Times of Desertion when we see nothing in our selves look upon Christ as a Depository the first Receptacle of Grace he is justified sanctified ascended glorified and encourage thy self to take hold of Christ that thou mayest have all these things in him Vse 2. To be thankful to God for Christ. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all Spiritual Blessings in Heavenly Places in Christ Ephes. 1.3 Let us never bless God for what we enjoy but still remember Christ. Vse 3. It presseth us to get an Union with Christ 1 Cor. 3.22 23. All are yours for you are Christ's and Christ is God's That we may not look on Christ as an abstracted Head All that Christ hath he hath it for us 5. Observ. From those words I have given them it may be Objected that we see no such Matter Christ's Members are poor despicable Dust and Ashes more afflicted than others How then can it be said This Glory I have given them Answ. Christ hath acquired a Right Obs. The Glory that is given to us by Christ is as surely ours as if we were in the actual possession of it John 3.36 He that believeth on the Son of God hath Everlasting Life How hath he it 1. He hath it in Capite it is done in regard of Christ with whom we make one Mystical Body the most worthy part of the Body is in Heaven the Head is there Ephes. 2.6 And hath raised us up together and made us sit together in Heavenly Places in Christ. We are already glorified in Christ tho not in our selves Christians take possession in their Head as Christ hath taken possession in their Names 2. They have it in the Promises The Promise is the Root of the Blessing you have a fair Charter to shew for it God standeth bound in point of Promise God is very tender of his Word you will see it in all the other Promises when you put him to Trial. The Promise of God is but the Declaration of his Purpose Heb. 6.17 18. Wherein God willing more abundantly to shew unto the Heirs of Promise the immutability of his Counsel confirmed it by an oath That by two immutable things in which it was impossible for God to lie ye may have strong Consolation You have a Lease to shew for it A Man doth not carry his Inheritance upon his Back 3. They have the First-Fruits of it which differ only in degree from Glory Rom. 8.23 And not only they but our selves also which have the First-Fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Body We have the Earnest in Hand That Portion of the Spirit which we have received is given us for security Wherefore this fitting and preparing these Groans are Grounds of Confidence If a Vessel be formed it is for some use All this would else be lost And do you think God will lose his Earnest The Beginnings we have here are a Taste and Pledg Here we sip and have a foretaste of the Cup of Blessing Union with Christ Joys of the Spirit Peace of Conscience are the Beginnings of Heaven They that live in the Provinces next to Arabia have a strong Scent of the Odours and sweet Smells of the Spices that grow there So the Church is the Suburbs of Heaven the Members of it begin to smell the Upper Paradise The Comfortable Influences of the Spirit are the Taste and the Gracious Influences are the Pledg and Earnest of our Future Inheritance Vse 1. Let us bless God afore-hand 1 Pet. 1.3 4 5. Blessed be the God and Father of our Lord Jesus Christ which according to his abundant Mercy hath begotten us again unto a lively Hope by the Resurrection of Jesus Christ from the Dead to an Inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for us who are kept by the Power of God through Faith unto Salvation The Inheritance is kept for us and we for it We can never want Matter to bless God if we have nothing in Hand yet we have much in Hope 2. Let us wait with more Confidence we have no cause to doubt we have God's Word and Pawn as sure as Christ is in Heaven we shall be there 3. Let us be there in Affection in earnest Groans and Desires in frequent Thoughts Rom. 8.30 Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified 4. Let us not fear Changes all Changes will end in that which is best for us SERMON XXXIX JOHN XVII 23 I in them and thou in me that they may be made perfect in one and that the World may know that thou hast sent me and hast loved them as thou hast loved me CHRIST's Request for Union is again repeated with the Advantage of another Expression to declare the Nature of it So that in this Verse we have First The Nature of the Mystical Union Secondly
The End of it with respect to Believers and the World their Conviction of Christ's Mission and the Father's Love to the Disciples First The Nature of this Union further declared I in them and thou in me Here First Observe That one Vnion is the ground of another Christ and the Father are One and then Christ and we are One and then we are One one with another The Assumed Nature is united to the Divine Essence in Christ's Person and so he as Mediator is one with the Father And then we by the Communion of the Spirit are not only united to the Head but to our Fellow-Members There are two Unions spoken of in this Verse 1. With God that is implied the Father is a Believer's as well as Christ John 14.23 My Father will love him and we will come to him and make our abode with him Why then doth Christ say I in them Not to exclude the Father for he presently addeth Thou in me Christ speaketh as Mediator to shew that he is the Cause Way and Means He is the Jacob's Ladder John 1.51 Verily I say unto you Hereafter ye shall see Heaven opened and the Angels of God ascending and descending upon the Son of Man 2. There is an Union with Christ immediatly that is formally expressed I in them And then between us and others of the same Body that they may be made perfect in one all drawn up into Unity with God in Christ. First God descendeth in the Person of Christ and then we all ascend by Christ and come up to God again Thus the Personal Union maketh way for the Mystical and the Mystical for our Joint-Communion with God in the same Body This is the Great Mystery that hath been driving on from all Eternity the Father is the Beginning and Ending and Christ the Means All Influence cometh from God through Christ and our tendency is to him through Christ. 1 Cor. 8.6 To us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him All Mercies come to us and our Services and Respects go to God through Christ. The Reason is we are departed from God by Sin so that God is removed from us and God is against us at a distance and at an enmity and we are Fugitives and Exiles as Adam ran away from God before he was banished out of his Presence Therefore Christ is not only a Meritorious Cause of the Union that is between us and God but also the Bond and Tie of it To satisfy God offended this he might do as a Saviour without us but to be a means of Influence on God's Part and Respect and Service on Ours to convey Grace and return Service he must be in us I in them As Exiles we are taken into Grace and Favour by the Merit of Christ and as Fugitives we are brought into Unity again by his Spirit working in us Therefore it is said Ephes. 1.10 That in the Dispensation of the Fulness of Times he might gather together in one all things in Christ both which are in Heaven and which are on Earth even in him There God descendeth and we ascend All the scattered Elect are brought into a Body to receive Influences of Grace from God as a Fountain through Christ as a Conveyance So Ephes. 2.18 For through him we have an access by one Spirit unto the Father All Believers are united into a Body by the Communion of Christ's Spirit that by Christ they may perform Service to God and receive Grace from him Vse Is to prize Christ as Mediator and to make use of him in your Addresses to God Heathens had many ultimate Objects of Worship and many Mediators we have but one 1. If you perform any thing to God do it in and through Christ in whom he is well pleased Mat. 3.17 An Holy God will accept nothing but as tendred in Christ's Name We cannot endure the Majesty of his Presence Col. 3.17 And whatsoever ye do in Word or Deed do all in the Name of the Lord Jesus giving thanks to God and the Father by him by the assistance of his Grace and dependance upon his Merit that is to do all in Christ's Name We are made amiable to God in Christ out of Christ we are odious to God Psal. 14.2 3. The Lord looketh down from Heaven upon the Children of Men to see if there were any that did understand and seek God They are all gone aside they are altogether become filthy there is none that doth good no not one Once God looked on the Creatures all good but that was in Innocency after the Fall he looked on the Creatures and all are become filthy it is not meant of any particular sort of Men but all to their natural Condition The Apostle bringeth that Place to prove the Universal Corruption of Nature Rom. 3.10 that is out of Christ. But as he looketh on us in Christ so we are amiable he is well-pleased in him It is proclaimed from Heaven that we might not be afraid to go to God 2. If you expect any thing from him you must expect it in Christ. Christ is not only the Meritorious Cause but the Means All we look for is not only from him but in him As God first loveth Christ then loveth us he is the primum amabile the first Beloved of all So he is first in Christ and then in us he is primum recipiens the first Object of Blessing and Grace 1 Cor. 3.22 23. All are yours for you are Christ's and Christ is God's We have it at second Hand Christ cometh between God and us to convey the Influences and Bounty of Heaven to us Therefore it is said 2 Cor. 1.20 All the Promises of God in him are Yea and in him Amen God doth whatever we desire him in him God doth not bless us as Persons distinct from Christ but as Members of his Body There is as much need of the Union of our Persons to the Person of Christ as there was of the Union of the Humane Nature to the Divine Nature Christ must be in us as well as God in Christ we must be Christ's as well as Christ is God's The Mediator hath an Interest in God and you must have an Interest in the Mediator Look as by the Personal Union Christ merited all for us so by the Union of Persons he conveyeth all to us Christ could not suffer till he had united our Flesh to his Godhead and we cannot receive the Virtue of his Sufferings till he unites our Person to his Person II. Observe Christ is in us as God is in Christ. The two Unions are often compared in this Chapter and here it is said I in them and thou in me How is God in Christ By unity of Essence and by constant Influence and so is Christ in us 1. God is in Christ by Unity of Essence or coessential Existency Christ
and He communicates in the same Nature the Fulness of the Godhead dwelt in him bodily Col. 2.9 Now there is something which answereth to this in the Mystical Union there is a communion of Spirit between us and Christ tho not the same Nature The same Spirit dwelleth in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily that is essentially in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritually we partake of the Divine Nature in some Gifts and Qualities 2. By constant Influence God is in Christ by a communication of Life Vertue and Operation 1. The Father is the perpetual Beginning Foundation and Root of Life to Christ as Mediator John 6.57 As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me So is Christ to us Gal. 2.20 Nevertheless I live yet not I but Christ liveth in me and the Life that I live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me 2. The Divine Essence sustained the Person of Christ as Mediator The Humanity could not subsist of it self but by constant influence from the Godhead Isa. 42.1 Behold my Servant whom I uphold Christ had constant sustentation from the Father he upheld him and carried him through the Work So are we preserved in Jesus Christ Jude 1. We have not only the Beginning and Principle of Life from Christ but constant support We can no more keep our selves than make our selves all things depend upon their first Cause 3. The Father concurreth to all the Operations and Actions of Christ and so the Father is in Christ as he worketh in him John 14.10 Believest thou not that I am in the Father and the Father in me the words that I speak unto you I speak not of my self but the Father that dwelleth in me he doth the Works The Divine Power was interested in Christ's Works as Mediator especially in the Miracles that he wrought to confirm the Truth of his Person So is Christ in Believers as he worketh in them all their Works for them John 15.5 I am the Vine ye are the Branches He that abideth in me and I in him the same bringeth forth much Fruit for without me ye can do nothing he doth not say nihil magnum no great thing but nihil nothing at all Thinking is the most suddain and transient Act sure the new Nature there may get the start of Corruption But 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Actions are more deliberate there is more scope for the interposition of corrupt Nature but of our selves we cannot think a good thought What Use shall we make of this Vse 1. If Christ be in us as God was in Christ let us manifest it as Christ did Christ manifested the Father to be in him by his Works John 10.37 38. If I do not the Works of my Father believe me not But if I do tho ye believe not me believe the Works that ye may know and believe that the Father is in me and I in him Works and Miracles exceeding the Power and Force of Nature shewed that Christ was a Divine Person sure the Father is in him or else he could not do these Works So St. James puts Hypocrites upon the Trial Shew me thy Faith by thy Works James 2.18 Do we do any Works exceeding the Power of corrupt Nature that would be a proof of Christ's working in you When Jacob counterfeited Esau Isaac felt his Hands So what are your Works If you walk as Men do no more than an ordinary Man that hath not the Spirit of God where is the proof of Christ's working in you Many boast of Christ in them if Christ were in them he would be there as the Father was in Christ they would bewray it by their Operations You may know what is within by what cometh out if Christ be within thee there will come out Prayer Sighs and Groans for Heaven fruitful Discourses heavenly Walking a mortified Conversation all this cometh out because Christ is within But now when ye belch out filthy Discourses rotten Communication there is nothing cometh out but Vanity and Sin how dwelleth Christ in you are these the Fruits of his Presence Vse 2. Learn Dependance upon Christ. All the Power we have to work is from Christ. Whence hath the Body the Vigor it hath to work and to move from Place to Place but from the Soul And whence hath a Christian his Power but from Christ We derive all our Strength from Christ. We are as Glasses without a Bottom they cannot stand of themselves but they are broken in pieces Christ can do all things without us but we can do nothing without him As the Soul can subsist apart from the Body Christ hath no need of us but we cannot live and act without him Sine te nihil in te totum possumus Phil. 4.13 I can do all things through Christ which strengthneth me The Apostle doth not speak it to boast of his Power but to profess his Dependance It was never seen that a Father would cast away the Child that hangeth on him III. I shall now speak of Christ's being in Believers apart that I may a little enforce this Argument How is Christ in Believers We must not go too high nor too low It is not to be understood essentially so he is every where and cannot be more peculiarly in one than in another Whither shall I go from thy Spirit or whither shall I flee from thy Presence Psal. 139.7 He is here and there and every-where in Heaven in Earth in Hell Personally he is not in us that cannot be without a Personal Union if the Spirit were personally in us that would make us to become one Person with the Holy Ghost as the Divine and Humane Nature make but one Person But Mystically with respect to some peculiar Operations which he worketh in us and not in others Christ is in us as the Head is in the Members by influence of Life and Motion not such Influence as tendeth to Life Natural so natural Men live in him move in him and have their being in him There is an Union of Dependance between God and all his Creatures but Influence with respect to Life Spiritual In short Christ is not only in us as in a Temple or House that is one way of his being in us therefore he is said to dwell in our hearts by Faith Eph. 3.17 But he is in us as the Head in the Members and as the Vine in the Branches Joh. 15.1 where there is not only a Presence but an Influence Once more he is not only in us in a moral Way in Affections his Heart is with us and our Heart is with him and his Love and his Joy is in and towards us Prov. 8.31 Rejoicing always in the habitable parts of the Earth and my Delights
before Hill or Mountain were brought forth Prov. 8.30 31. Then was I with him as one brought up with him and I was daily his delight rejoicing alway before him Rejoicing in the habitable part of his Earth c. As two that are brâ—d up together take delight in one another 2. As Mediator he loveth the Humane Nature of Christ freely the first Object of Election was the Flesh of Christ assumed into the Divine Person Col. 1.19 I pleased the Father that in him should all Fulness dwell it deserved not to be united to the Divine Person When it was united the Dignity and Holiness of his Person deserved Love There was the Fulness of the Godhead in him bodily the Spirit without measure all that is lovely And then besides the Excellency of his Person there was the Merit of his Obedience he deserved to be loved by the Father for doing his Work John 10.17 Therefore doth my Father love me because I lay down my Life that I might take it again that was a new ground of Love Christ's Love to us was a fâ—rther cause of God's Love to him Thus you see how God loveth Christ. Vse 1. It giveth us confidence in both Parts of Christ's Priestly Office his Oblation and Intercession His Oblation Mat. 3.17 This is my beloved Son in whom I am well-pleased God hath proclaimed it from Heaven that he is well-pleased with Christ's standing in our room tho so highly offended with us and with him for our sake Eph. 1.6 To the praise of the Glory of his Grace wherein he hath made us accepted in the Beloved All that come under his Shadow will be accepted with God He is beloved and will be accepted in all that he doth his being beloved answereth our being unworthy of Love surely he will love us for his sake who hath purchased Love for us His Intercession if the Father loveth Christ we may be confident of those Petitions we put up in his Name John 16.23 Whatsoever ye shall ask the Father in my Name he will give it you Our Advocate is beloved of God When we pray in the Name of Christ according to the Will of God our Prayer is in effect Christ's Prayer If you send a Child or a Servant to a Friend for any Thing in your Name the Request is yours and he that denieth the Child or Servant denieth you When we come in a sense of our own Unworthiness on the score and account of being Christ's Disciples and with an high estimation of Christ's Worth and Credit with the Father and that he will own us that Prayer will get a good Answer Vse 2. It is a Pledg of the Father's Love to us and if God gave Christ that was so dear to him what can he with-hold Rom. 8.32 He that spared not his own Son but gave him up to the Death for us all how will he not with him also freely give us all things He spared him not the Son of his Love was forsaken and under Wrath and will he then stick at any thing God's Love is like himself infinite it is not to be measured by the affection of a Carnal Parent Yet he gave up Christ Love goeth to the utmost had he a greater Gift he would have given it How could he shew us Love more than in giving such a Gift as Christ John 16.22 The Father himself loveth you because ye have loved me and have believed that I came forth from God God hath a respect for those that believe in Christ and receive him as the Son of God Vse 3. It is an Engagement to us to love the Lord Jesus 1 Cor. 16.22 If any Man love not the Lord Jesus Christ let him be Anathema Maranatha Shall we undervalue Christ who is so dear and precious with God Let us love him as God loved him 1. God loved him so as to put all Things into his Hands John 3.35 The Father loveth the Son and hath put all things into his Hand Let us own him in his Person and Office and trust him with our Souls He is intrusted with a Charge concerning the Elect in whose Hands are your Souls 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed to him against that day 2. God hath loved him so as to make him the great Mediator to end all Differences between God and Man God hath owned him from Heaven Mat. 3.17 This is my beloved Son in whom I am well-pleased Do you love him so as to make use of him in your Communion with God Heb. 7.25 Wherefore he is able to save to the uttermost all that come unto God through him seeing he ever liveth to make intercession for us That is the sum of all Religion 3. God loveth him so as to glorify him in the Eyes of the World John 5.22 23. The Father judgeth no Man but hath committed all Judgment to the Son that all Men should honour the Son even as they honour the Father He that honoureth not the Son honoureth not the Father that hath sent him Do you honour him Phil. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To me to live is Christ should be every Christian's Motto This is Love and not an empty Profession Christ will take notice of it and report it in Heaven it is an endearing Argument when the Father's Ends are complied with John 17.10 And all thine are mine and mine are thine and I am glorified in them SERMON XL. JOHN XVII 23 I in them and thou in me that they may be made perfect in one and that the World may know that thou hast sent me and hast loved them as thou hast loved me I Come now to the Second Observation That God loveth the Saints as he loved Christ. The Expression is stupendous therefore divers Interpreters have sought to mitigate it and to bring it down to a commodous Interpretation First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As is a Note of Causality as well as Similitude He loveth us because he loved Christ. Therefore it is said Ephes. 1.6 He hath made us accepted in the Beloved The Elect are made lovely and fit to be accepted by God only by Jesus Christ accepted both in our State and Actions as we are reconciled to him and all that we do is taken in good part for Christ's sake who was sent and intrusted by the Father to procure this favour for us and did all which was necessary to obtain in The Ground of all that Love God beareth to us is for Christ's sake There is indeed an Antecedent Love shewed in giving us to Christ and Christ to us John 3.16 For God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting Life The first Cause of Christ's Love to us was Obedience to the Father the Son loved us because the Father required it Tho afterwards God loved us because Christ merited it
they are suddenly blasted but God's Eternal Purpose that shall stand We are mutable and frequently change out of the levity of our Nature or the ignorance of Futurity therefore upon new Events we easily change our Minds but God that seeth all things at once cannot be deceived the first Reasons of God's Love to Man are without Man and so Eternal Among the Persons of the Godhead the Son loveth because the Father required it the Father because the Son merited it and the Holy Ghost because of the Purpose of the Father and the Purchase of the Son abideth in our Hearts to preserve us unto God's Use and to keep afoot his Interest in us Thirdly There are the like Fruits and Effects of it I shall instance in some which are like his Love to Christ. 1. Communication of Secrets All Things are in common amongst those that love one another Said Dalilah to Sampson Judges 16.15 How canst thou say I love thee when thy Heart is not with me Thou hast mocked me these three times and hast not told me wherein thy great strength lieth Now Jesus Christ knoweth all the Secrets of God John 1.18 No Man hath seen God at any time the only begotten Son which is in the Bosom of the Father he hath declared him Christ lying in the Father's Bosom knoweth his Nature and his Will So it is with the Saints John 14.21 He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him As God manifested himself to Christ so Christ will to us Christ hath treated us as Friends John 15.15 Henceforth I call you not Servants for the Servant knoweth not what his Lord doth but I have called you Friends for all things that I have heard of my Father I have made known unto you The knowledg of God's Ways is a special Fruit of his Love 2. Spiritual Gifts God's Love to Christ was a bounteous Love John 3.34 35. God giveth not the Spirit by measure to him The Father loveth the Son and hath given all things into his Hands God's Love was shewed to Christ in qualifying the Humane Nature with such excellent Gifts of Grace As to us God's Love is not barren as a Fruit of God's Love Christ received all things needful for us You will perhaps say as they replied to God when he said I have loved you Wherein hast thou loved us Mal. 1.2 because he hath not made you Great Rich and Honourable If he hath given us such a proof of his Love as he gave to Christ namely such a measure of his Spirit as is fit for us we have no reason to murmur and complain The Spirit of Illumination is better than all the Glory of the World Prov. 3.32 The Froward is an Abomination to the Lord but his Secret is with the Righteous The Spirit of Regeneration to convert the Heart to God and Heaven 1 Cor. 2.12 Now we have received not the Spirit of the World but the Spirit that is of God that we might know the things that are freely given us of God The Spirit of Consolation to evidence God's Love to us and our right to Glory 2 Cor. 1.22 Who hath sealed us and given the earnest of his Spirit in our Hearts 2 Cor. 5.5 Now he that hath wrought us for the self-same thing is God who also hath given unto us the Earnest of the Spirit As the End of his Love to Christ's Humane Nature was to bring it to Heaven so the End of God's Love to us is to sanctify us and so to make way for Glory 3. Sustentation and gracious Protection during our Work and Service This was his Love to Christ Isa. 42.1 Behold my Servant whom I uphold I am not alone my Father is with me John 8.16 His Enemies could not touch him till his time came John 11.9 Are there not twelve hours in the day If any Man walk in the day he stumbleth not because he seeth the light of this World As long as the time of exercising his Function here lasted there was such a Providence about him as did secure him from all danger and till that time was past and the Providence withdrawn he was safe and when that time was out and he seemed to be delivered to the Will of his Enemies all the Creatures were in a rout the Sun was struck blind with astonishment the Earth staggered and reeled So God will carry us through our Work and keep us blameless to his Heavenly Kingdom but if we are cut off by the violence of Men all the Affairs of Mankind are put in confusion and carried headlong besides the confederacies of Nature disturbed and divers Judgments as in Egypt and the Land of the Philistines ensue Odium in Religionis Professores the World shall know how dear and precious they are to God 4. Acceptance of what we do God accepted all that Christ did it was very pleasing to God Ephes. 5.2 Walk in Love as Christ also hath loved us and given himself for us an Offering and a Sacrifice to God for a sweet-smelling Savour In every solemn Sacrifice for the Congregation the Blood of it was brought unto the Mercy-Seat with a perfume but Christ's Sacrifice received value from his Person he being one so dear to God so excellent in himself This kind of Love God sheweth to us the Persons of the Upright are God's delight and then their Prayers Cant. 5.1 I am come into my Garden my Sister my Spouse I have gathered my Myrrh with my Spice I have eaten my Hony-comb with my Hony Tho our Services are mingled with Weaknesses and Imperfection they shall be accepted But the Sacrifice of the Wicked is an Abomination to the Lord much more when he bringeth it with an evil Mind Prov. 15.8 5. Reward Christ was gloriously exalted after his Sufferings he entred into Glory and was conducted to Heaven by Angels and welcomed by the Father who as it were took him by the Hand Psal. 2.7 8. Thou art my Son this day have I begotten thee Ask of me and I will give thee the Heathen for thine Inheritance and the uttermost parts of the Earth for thy Possession So if we do what he did we shall fare as he fared John 12.26 If any Man serve me let him follow me and where I am there shall my Servant be If any Man serve me him will my Father honour When we die we shall be conveyed to Heaven by Angels Luke 16.22 The Beggar died and was carried by Angels into Abraham 's Bosom our Souls first then our Bodies Phil. 3.21 Who shall change our vile Bodies that they may be like unto his glorious Body according to the working whereby he is able even to subdue all things to himself And at last we shall have a solemn Welcome into Heaven Mat. 25.21 Well done good and faithful Servant thou hast been faithful over a
few things I will make thee Ruler over many things enter thou into the Joy of thy Lord. Christ is not only Purchaser but first Possessor and is gone into Heaven to prepare a place for us to which he will at last bring us John 14.2 3. In my Father's House are many Mansions if it were not so I would have told you I go to prepare a Place for you And if I go to prepare a Place I will come again and receive you unto my self that where I am there ye may be also Vse 1. Information to shew what ground we have of Patience Comfort and Confidence 1. Of Patience in Afflictions from God Would we be loved otherwise than Christ was loved We see in the Person of Christ that Love may stand with Fatherly Correction Christ was beloved by God yet under Poverty Disgrace Persecution Hunger Thrist c. When Christ was hungry the Devil came unto him Mat. 4.3 If thou be the Son of God command that these Stones be made Bread So he taketh advantage of our Troubles and Afflictions to make us question our Adoption but we may retort the Argument Heb. 12.7 8. If ye endure Chastisement God dealeth with you as with Sons â— for what Son is he whom the Father chasteneth not But if ye be without Chastisement whereof all are Partakers then are ye Bastards and not Sons Brambles are not pruned but Vines God loved Christ in the lowest degree of his Abasement as much as at other times Shall I desire to be otherwise beloved of God than Christ was Nay God's Love may stand with sad suspensions of Soul-Comforts Mat. 27.46 My God my God why hast thou forsaken me The Natural Son was in the Love of God when at the worst God loved him still tho he appeared to him with another Face as the Sun is the same when it shineth through red Glass only it casts a more bloody Reflection God had one Son without Sin but none without suffering 2. Comfort when we meet with ill usage in the World Our Lord Jesus prayeth That the World may be convinced that God loved them as he loved Christ. When the World intreated Christ ill how was the World convinced that God loved him There was an Eclipse at his Death which was a Monument of God's Displeasure Mat. 27.54 When the Centurion and they that were with him watching Jesus saw the Earthquake and those things which were done they feared greatly saying Truly this was the Son of God So when Christ's Members are evil intreated there are publick Monuments of God's Displeasure the Courses of Nature are altered Drowths Innundations Pestilences Famines unseasonable Weather Confusions c. If this be not when God smileth tho the World frowneth you will convince them by bearing up with Courage and Confidence The more the World is set against us the more do the Fruits of his Love appear before Men. 3. Confidence in the midst of Dangers and Temptations When once we are assured of God's Love what shall separate us from it Rom. 8.38 39. For I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come nor Heighth nor Depth nor any other Creature shall be able to separate us from the Love of God which is in Christ Jesus our Lord. Can any thing alienate God's Love in Christ If it were God's Love in us that were an uncertain ground of Hope but it is God's Love in Christ. Get but an Assurance of his Love and you will never be ashamed What can alienate the Heart of God from you while you are faithful to him and have the sure Pledg of his Love his Spirit in your Heart Love or Hatred is not known by any thing that is before us But if you have an Heart to seek him fear him obey his Laws this is the favour of his People and this was his Love to Christ. Vse 2. Direction 1. Whereby chiefly to measure God's Love by his Spiritual Bounty John 3.34 35. God giveth not the Spirit by measure to him The Father loveth the Son and hath given all things into his hands So the Gifts and Graces of the Spirit are the special Effects of his Love for he loved us as he loved Christ and thus he manifested his Love to Christ. Psal. 106.4 Remember me Lord with the Love that thou bearest to thy People When one gave Luther Gold he said Valde protestatus sum me nolle sic à Deo satiari Be not satisfied till God love you with such a Love as he loved Christ. Inward Excellencies tho with outward Crosses these are the best Fruits of his Love an Heart to seek him to fear his Name to obey his Laws an understanding to know his Will God's Love is best known by the stamp of his Spirit that is his Mark set upon us Let us leave outward things to God's Wisdom Love or Hatred is not known by all that is before us Let us labour for a share in his peculiar Love Psal. 119.132 Look thou upon me and be merciful unto me as thou usest to do unto those that love thy Name Lord I do not ask Riches nor Glory nor Preferment in the World I ask thy Love thy Grace thy Spirit Doth our Saviour care for outward Things Other things are given promiscuously these to his Favourites God's Love is conveyed through Christ. Rev. 1.5 To him that loâ—ed us and washed us from our Sins in his own Blood he loved us and sanctified us Ephes. 5.25 26. Husbands love your Wives as Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word Nothing more worthy nothing more suitable to Christ's Love 2. It directeth us what to do when we are dejected through our own unworthiness Look upon God's Love in Christ. If God did take Arguments and Grounds of Love from the Creature Where would he have found Objects of Love God hath proclaimed it from Heaven Mat. 3.17 This is my beloved Son in whom I am well pleased and we are accepted in the Beloved Ephes. 1.6 Jesus Christ is worthy desire to be found in him not having thine own Righteousness Lord for the Meritâ— of thy blessed Son accept of me Christ being beloved of the Father is the Storehouse and Conduit to convey that Love to his People Vse 3. Exhortation to endeavour after the sense and apprehension of this Love in our own Hearts Surely this is our Duty for Christ afterward saith Vers. 26. That the Love wherewith thou hast loved me may be in them There is a Love of God towards us and a Love of God in us so Zanchy citing the Text his Love erga nos towards us is carried on from all Eternity but nondum in nobis it is not in Us but in Time He loved us before the Foundation of the World tho we know it not feel it not but now this Love beginneth to be in
more endearing Title the Spirit of God here will use it Father if I can do any thing or have any room in thy Heart or Affection Father I will c. When we would prevail Christ biddeth us urge our Interest When we pray say Our Father Luke 11.2 so doth he When we mediate for others we are wont to mention our Relation as a Circumstance of Endearment◠So doth Christ expresly mention his Relation when his Requests are of great Concernment Secondly The next Circumstance is the Manner of asking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will a word of Authority becoming him that was God and Man in one Person who knew the Father's Will who had made a through Purchase and so might challenge it of right So some observe he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But possibly it may bear a softer sense in this place and thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used elsewhere Mark 10.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master we will that thou shouldest do to us whatever we desire thee if that look like an Expostulation or a Capitulation rather than a Request see Mark 6.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will that thou give me by and by in a Charger the Head of John the Baptist. Mark 12.38 Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we would see a sign from thee Briefly then it doth not express his Authority so much as the full bent of Heart only because he useth the word Will and because at least the manner of expression carrieth the force of a Promise which if it be backed with his Prayers cannot fall to the ground We may thence Observe The Certainty of our glorious Hopes If I will be not a word of Authority it looketh like a Testamentary Disposition Christ was about to die and now he saith I will When Christ made his Will Heaven is one of the Legacies which he bequeatheth to us This was his last Will and Testament Father I will You have the very words and form of a Testament Luke 22.29 I appoint unto you a Kingdom as my Father hath appointed unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only word we have for a Testament Heaven is ours a Legacy left us by Christ. But what Power had Christ to dispose of it Let me clear that by the way since he saith Mat. 20.23 To sit on my right Hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father Christ's Power of disposing is not denied but he sheweth only to whom it is given not for by-Respects but according to God's Eternal Will and Purpose In the Original the words run otherwise than they do in our Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no Ellipsis which some have fancied and it should be rendred thus It is not mine to give save to those for whom it is prepared of my Father He doth not deny degrees of Glory he doth not deny his own Power to distribute them but only asserts that he must dispose according to his Father's Will not for outward and temporal Respects of Kindred and Acquaintance but as God hath given to every Man his Measure Certainly Christ's Will standeth good to all Intents and Purposes for as God he hath an Original Authority and as Mediator he doth nothing contrary to his Father's Will he is tender of that as you see in the place alleged so that the Objection confirmeth the Point Vse 1. It is comfort to us when we come to die thou hast Christ's Will to shew for Heaven When God's Justice puts the Bond in Suit against us then let Faith put Christ's Testament in Suit There is an old Sentence against us In the Day thou eatest thereof thou shalt die Gen. 2.17 Confront it with Christ's Prayer In Life we should provide for Death and a comfortable departure out of the World Hear for the time to come it is good to have our Comforts ready Can a dying Man have a sweeter Meditation than Christ's Words Father I will that those whom thou hast given me may be with me where I am We know not how soon we may go down to the Chambers of Death and become a Feast for the Worms When we come to make our own Will we should think of Christ's Father I will c. Vse 2. It is an Engagement to Holiness That is a part of Christ's Will 1 Thess. 4.3 For this is the Will of God even your Sanctification How can I plead his Will in one thing and not in another Hereditates habent sua onera Legacies have their Burdens annexed Christ will have an Action against us if we do not fulfil his whole Will As a Man that sueth for what is left him by Will must take care that his claim be not invalidated Did Christ ever say I will that all that live as they list should at length come to Heaven for all that No But I will that all those whom thou hast given me c. And therefore Thirdly The next Circumstance is the Parties for whom he prayeth It is as ne-necessary to know for whom Christ prayed as for what it is not enough to hear of a Privilege but we must consider which way our Claim and Interest doth arise For those which thou hast given me that is for all the Elect who are intended in this Expression Observe That there is a certain number given to Christ which cannot finally miscarry but shall come to Glory But of that in former Verses 1. Who are given hath been already discussed The Elect are given those that come to him from the Father John 6.37 All that the Father giveth me shall come to me They are given before all Time and therefore in Time they come and actually accept of Grace And as they come to him so they keep there for of those he can lose nothing Vers. 39. And this is the Father's Will that hath sent me that of all which he hath given me I should lose nothing 2. But how are they given By way of Reward and by way of Charge the one as his Work the other as his Wages 1. By way of Reward John 17.6 Thine they were and thou gavest them me They were given to be Members of his Body Subjects of his Kingdom Children of his Family Christ hath a special and peculiar Interest in them This was the Bargain which he made with God that he should be Head of the renewed State This was all the Honour and Benefit accruing to Christ by the Covenant of Redemption Isa. 53.10.11 He shall see his Seed he shall prolong his Days and the Pleasure of the Lord shall prosper in his Hands He shall see of the travel of his Soul and shall be satisfied Christ was pleased with the Bargain Nothing could be added to the greatness of his Person who was the Eternal Son of God equal with the Father in Glory and Honour yet he was pleased to account it
with thee and yet hast thou not known me Philip that is not known so distinctly God the Father and me as coming out from him But God's Children are not altogether unteachable 4. We have no reason to trust the Judgment of Carnal Men in matters of Godliness for they do not know God Can blind Men judg of Colours I urge it that you may not be discouraged tho the World scoff at Holiness who would take notice of the Judgment of Fools 5. That Ignorance is not only the Badg of silly weak Persons but of great Men and those that are carnally Wise. Mat. 11.25 I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the Wise and Prudent and hast revealed them unto Babes Whatever parts they have they have no saving-Knowledg of God The Godly Man is the only knowing and wise Man all others they are but Fools however they swell with an opinion of Knowledg and count it a reproach to be so called II. The second Illustration is by the Efficient and Exemplary Cause of our Knowledg but I have known thee c. All along our Likeness to Christ and Unlikeness to the World is asserted Observe That Christ's Knowledg is the Pattern and Cause of ours We have all things at the second hand I have known and they have known All the Candles are lighted at this Torch Or to use a comparison more Celestial all the Stars receive their Light from the Sun Therefore he is called The Father of Lights James 1.17 and the Sun of Righteousness Mal. 4.2 Christ giveth us Knowledg two ways by his Word and by his Spirit Now none is fit to establish a Word none to pour out the Spirit but Christ. 1. None can give us a sufficient Revelation of the Father but Christ that came out of his Bosom that knew all his Counsels John 1.18 No Man hath seen God at any time the only begotten Son which is in the Bosom of the Father he hath declared him Our Knowledg is by the Senses by Sight and Hear-say Now no Man hath seen God but Christ that was God-Man who came out of his Bosom So Mat. 11.27 No Man knoweth the Son but the Father neither knoweth any Man the Father save the Son and he to whomsoever the Son will reveal him To know him perfectly and comprehensively so neither Men nor Angels know him To know him originally so as to establish a Revelation with Authority and so as fit to offer the Light and Knowledg of him to the Creature so none but Christ knows him our Faith is built on God Humane Authority begets but an Humane Faith and Credulity It was necessary that in the Bedroll of Gospel-Preachers the Son of God should have the first place that in the latter Times he should preach to us by his Son that the ultimate Resolution of Faith might be into Divine Authority John 7.29 But I know him for I am from him and he hath sent me And chap. 10.15 As the Father knoweth me even so know I the Father It is for our Confidence that the full discovery of this Doctrine was reserved for the Son of God 2. None else can give us a capacity to learn Jesus Christ is such a Teacher that he doth not only give the Lesson but the Wit and Skill to learn 1 John 5.20 We know that the Son of God is come and hath given us an Vnderstanding that we may know him that is true No matter what the Scholar is when we have such a Master We use to inquire whether any one hath a Capacity to learn He openeth the Scriptures and openeth the Understanding to learn Luke 24.27 And beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself And Vers. 45. Then opened he their Vnderstandings that they might understand the Scriptures There is a double Vail upon the Doctrine and upon the Heart Christ removeth both Vse 1. If that the true Knowledg of God is only to be had from Christ it directeth us in the use of all Ordinances to look up to him there must our Trust be fixed in Reading Hearing Meditating We must use Helps and Means else we tempt God but our Trust must be elsewhere In Reading Psal. 119.18 Open thou mine Eyes that I may behold wondrous things out of thy Law There are wonders in the Law but our Eyes must be opened to see them otherwise we shall have but a superficial and literal Knowledg when Men think to find more in Books than in Christ. So in Hearing Cathedram habet in Coelis Isa. 2.3 Come ye and let us go up to the Mountain of the Lord to the House of the God of Jacob and he will teach us of his Ways You come to the Word to be taught by Man and yet not to be taught by Man in Obedience you use the Means but your Confidence is on Christ that you may hear his Voice to the Soul that he that brought the Gospel out of the Bosom of God may bring it into your Hearts The Dial is of no use without the Sun except the Sun shine you cannot see what is a Clock by the Dial. So in Meditation and Study Christ is Wonderful Counsellor Isa. 9.6 Prov. 8.14 Counsel is mine and sound Wisdom I am Vnderstanding I have strength How are Men befooled that go forth in the confidence of their own Wit Flesh and Blood are apt to stumble in God's plainest Ways Carnal Hearts turn all to a Carnal Purpoâ—e Prov. 26.9 As a Thorn goeth up into the Hand of a Drunkard so is a Parable in the Mouth of Fools The same Cloud that was Light to the Israelites was Darkness to the Egyptians Luther calleth the Promises bloody Promises through our perverse Applications Truth is only renewing as taught by Christ. Ephes. 4.21 If so be that ye have heard him and have been taught by him as the Truth is in Jesus We cannot tell how to master Corruptions without this the Light of common Conviction is like a March-Sun that draweth up Aguish Vapors it discovereth Sins but cannot quell them We should be apt to forsake Truth upon every Temptation unless it were for Christ's teaching Psal. 119.102 I have not departed from thy Judgments for thou hast taught me 1 John 2.20 Ye have an Vnction from the Holy One and ye know all things When Men lead us into Truth others may lead us out again Those that have made trial can best judg of the difference between being taught of God and Men. 1 Cor. 2.4 My Speech and my Preaching was not with inticing words of Man's Wisdom but in demonstration of the Spirit and of Power When the Arrow cometh out of God's Quiver it sticketh in our sides Then we see Truths with Application Vse 2. It teacheth us how to direct our Prayers to Christ. Seek to him with Confidence and with all earnestness of Affection 1. With Confidence we despair many
not only came into our Natures but he must come into our Hearts This Union is common to all tho I confess it is only reckoned and imputed to the sanctified Heb. 2.11 For both he that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them Brethren And to the Children of God Heb. 2.14 Forasmuch then as the Children are partakers of Flesh and Blood he also himself took part of the same 9. It is not a mixture as if Christ and we were confounded and mingled our Substances together That is a gross Thought and suiteth with the Carnal Fancies of a Corporal eating his Flesh and drinking his Blood We are not mixed his Substance with ours and ours with his he remaining still a distinct Person and we distinct Persons 10. It is not a Personal Union as of the two Natures in the Person of Christ. We are not united to Christ so as to make one Person but one Mystical Body 1 Cor. 12.12 For as the Body is one and hath many Members and all the Members of that one Body being many are one Body so also is Christ. The whole is Christ Mystical but every Believer is not Christ. Thus I have endeavoured to remove all gross and unworthy Thoughts But now Secondly Positively What it is I Answer We cannot fully tell till we come to Heaven then we shall have perfect knowledg of it then Christ is all in all John 14.20 At that day ye shall know that I am in the Father and you in me and I in you Then our Union is at the height But for the present we may call it an Union of Concretion and Coalition for we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 planted into him Rom. 6.5 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joined to the Lord 1 Cor. 6.17 It is immediatly with Christ we are united to Father and Spirit but by Christ as the Foot is united to the Head but by the intervention of other Members So we are united to the Father and the Spirit but by Christ as an Arm or Foot of the Son belongeth to the Father but as the Son belongeth to the Father The Love of the Father is the Moving Cause of it the Spirit is the Efficient Cause of it but it is with Christ. And it is by way of Coalition as things are united So as they may grow and live in another as the Branches grow in the Vine and the Members being animated and quickned by the Soul grow in the Body so are we united with Christ as our Vital Principle that we may live and grow in him that we might live in him Gal. 2.20 I live yet not I but Christ liveth in me and grow in him Ephes. 4.15 16. But speaking the Truth in Love may grow up into him in all things which is the Head even Christ. From whom the whole Body fitly joined together and compacted by that which every Joint supplieth according to the effectual working in the measure of every part maketh increase of the Body unto the edifying of it self in Love So that this is enough in general to call it an Union of Concretion and Coalition such an Union whereby Christ remaineth and liveth and dwelleth in us as a Vital Principle As the Soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cause and Principle of Life to the Body so is Christ to us Before God breathed the Soul into Adam his Body tho otherwise organized and formed lay but as a dead Lump without Breath and Life but no sooner was the Soul put into him but he began to live So Christ being mystically united inableth us to live to act to grow and increase more and more More particularly to open it to you is hard because it is a great Mystery Life Natural is a Mystery not sufficiently explained much more Life Spiritual But now First I shall shew how it is wrought and brought about and in what Order For there is a difficulty there to be cleared For since Union is said to be by Faith Ephes. 3.17 That Christ may dwell in your Hearts by Faith And Faith is an Act of Spiritual Life it seemeth there is Life before our Union with Christ So that this Union seemeth to be the Effect rather than the Cause of the Spiritual Life and some say it is the Effect of the Beginning and the Cause of the Continuance and Increase of it and conceive the Order thus That Christ is offered in the Gospel and by receiving Christ we come to be united to him and then to be possessed of his Righteousness and receive further influences of Grace and that the first beginning of Spiritual Life is not from Union but Regeneration by virtue of which Faith is given to us that we may be united to Christ. But I suppose this Method is not right Briefly then for the manner and order how it is wrought take it thus Union it is by the Spirit on Christ's part and Faith on ours he beginneth with us as the most worthy as having a quickning and life-making Power in himself 1 Cor. 15.45 The last Adam was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quickning Spirit By the Spirit he infuseth Spiritual Life the first Act of which is Faith that is the first Grace that acteth upon Christ and maketh the Union reciprocal that so in him we may have Righteousness and Grace Phil. 3.9 And be found in him not having mine own Righteousness which is of the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith All Graces flow from Union with Christ so doth Faith Believing is an Act of the Spiritual Life but it is at the same instant of time and not before The first Band of Union is the Spirit for the Gift of the Spirit is the Cause of Faith and every Cause is before the Effect in Nature tho not in Time for Positâ causâ in actu ponitur effectus But the Spirit is not given us in the least moment of Time before the being of Faith for the Spirit being infused immediatly excites Faith to take hold of Christ. Secondly What is that Act of Faith by which we close with Christ I Answer The apprehending embracing taking hold of Christ To as many as received him c. John 1.12 trusting him with our Souls that is the Faith that gives us an Interest in Gospel-Privileges But what is this receiving Christ I Answer Receiving presupposeth Offering it is a Consent to what is offered an Accepting of what is given Receiving is a word used in Contracts and noteth the Consent of one Part to the Terms which the other offereth The Scripture chiefly delighteth in the Similitude of the Matrimonial Contract as a Woman accepteth a Man for her Husband so do we receive Christ. When a Man's Affections are set upon a Woman he sendeth Spokesmen to tell her of his Love and that he is ready to give her an Interest in himself
natural to us 1. Gods principal Will is that we should obey his Laws rather than need his Pardon the Precept is before the Sanction before sin came into the world he pardoneth that we may return to our duty Heb. 9.14 Luk. 1.74 Rev. 5.9 10. therefore to make wounds for Christ to cure is not the part of a good Christian. 2. Remember what was Christs main design 1 Joh. 3.5 To take away sin not to take away obedience Many think though they sin never so much their pardon will be ready and easie Oh no! not so lightly when you wilfully and presumptuously run into sin 3. Loose carnal and careless Christians that wallow in all filthiness and hope to be saved are rather of the Faction of Christians than of the Religion of Christians 2 Tim. 2.19 Let every one that nameth the Name of Christ depart from iniquity 1 Pet. 1.17 18. Pass the time of your sojourning here in fear forasmuch as you are not redeemed with corruptible things â—s silver and gold from your vain conversations received by tradition from your fathers but with the precious blood of Christ as of a Lamb without blemish and without spot SERMON II. ROM VI. 3 Know ye not that so many of us as were baptized into Iesus Christ were baptized into his death IN the former verse the Apostle confuteth the preposterous inference which some drew or might draw from free Justicifation or Gods Mercy to Sinners in Christ by this Argument It cannot be so that men should continue in sin because Grace aboundeth for all Christians are dead to sin at their first entrance upon the Profession of Christianity they take upon themselves a Vow or solemn Obligation to dye unto sin Now what he had asserted there he proveth it in this verse that such is the Tenor of the Baptismal engagement Know ye not that as many of us as were baptized into Christ Jesus were baptized into his death In the words there is 1. A Truth supposed That those who are baptized are baptized into Christ. 2. A Truth inferred That they that are baptized into Christ are baptized into his death 3. The Notoriety of both these Truths Know ye not 1. For the first the Phrase of being baptized into Christ is again repeated Gal. 3.27 As many of you as are baptized into Christ have put on Christ it noteth our Union with him or ingrafting into his mystical Body We are not only baptized in his Name but baptized into him made Members of that mystical Body whereof he is the Head 2. For the second are baptized into his death the meaning is Baptism principally referreth to his Death that we may have communion with it expect the benefit of it express the likeness of it 3. For the third Know ye not It is that which every Christian knoweth if he be but a little instructed in the Principles of his Religion those bred in the Church neither are nor can be ignorant of this Truth therefore the Doctrine of Grace opens no way to Licentiousness Doctrine Sacraments are a solemn means of our Communion with the Death of Christ. Where is to be shewn 1. What is Communion with Christs Death 2. That Sacraments are a solemn means thereof 1. What is Communion with Christs Death It signifieth two things First Something by way of Priviledge a participation of the Benefits and Efficacy of Christs Death Secondly Something by way of Duty and Obligation namely a spiritual Conformity and Likeness thereunto by a Mortification of our Lusts and Passions First We are partakers of the Benefits of his Death when we receive Pardon and Life begun by the Spirit and perfected in Heaven Pardon Eph. 1.7 In whom we have redemption by his blood even the remission of sins The same Death of Christ which is the meritorious cause of our Justification is the cause of our Sanctification also Tit. 3.5 6. Eph. 5.26 as it took away the impediment which hindred God from communicating his Grace to us and opened a way for the Spirit of Grace to come at us and sea our Adoption Gal. 3.13 14. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a three That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith Gal. 4.5 6. To redeem them that were under the Law that we might receive the adoption of sons And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Secondly Christs Death bindeth us to renounce sin and by submitting to Baptism we profess to take the Obligation upon us to dye unto sin and unto the world more and more to shew our selves to be true Disciples of the crucified Saviour as we are when we express the likeness of his Death vers 5. And elsewhere the Apostle telleth us Gal. 2.20 I am crucified with Christ. He is a Christian indeed that not only believeth that Christ is crucified but is crucified with him that is doth feel the virtue and bear the likeness of his Death for Christs death is the pattern of our Duty This likeness is seen in two things First In weakening and subduing sin so it is said Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts they have in their Baptism renounced these things and they fulfil their Vow sincerely and faithfully there we bind our selves to dye unto sin and Christ bindeth himself to communicate the virtue of his Death unto us that we may fulfil our Vow and by his Spirit mortifie the deeds of the body Rom. 8.13 Secondly In suffering for Righteousness sake and obeying God at the dearest rate as Christs undergoing the Death of the Cross was the highest act of his Obedience to God This is also called Conformity to his death and the fellowship of his suffering Phil. 3.10 This is Participation of or Communion with his Death Christ intended to wean his people from the interests of the animal life therefore assoon as they enter into his Family or are listed in his Warfare they must resolve to renounce all that is dear to them in the World rather than be unfaithful to him Christ puts this Question to the two Brothers that would fain have an honourable place in his Kingdom Mat. 20.22 Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with They thought of Dignities of being nearer to Christ than others in Honour and Christ puts them in mind of sufferings that should befal them wherein they might rejoyce that they were partakers with him but mark here is a plain allusion to the two Sacraments which are Signs and Tokens of Grace on Gods â—ide and we on ours bind our selves to imitate Christ in his patient and self-denying Obedience This is Communion
is the exceeding greatness of his power to us-ward who believe according to the working of his mighty power Which he wrought in Christ when he raised him from the dead To convert Souls to God there needeth a mighty working of efficacious Power which exceedeth all contrary power which might hinder and impede that work Men by Nature are averse from God the Devil seeketh to detain them from him and his powerful Engine is the World But now if they are to be raised as Christ was raised what can oppose this work So that we have not only the Merit of his Humiliation but the Power of his Exaltation And besides that this Power is likely to be exercised for us we may consider that Christ is said to rise by his own Power Joh. 2.19 Destroy this Temple and in three days I will raise it up Joh. 10.17 I lay down my life that I may take it again and to be raised by the Power of his Father which noteth Authority to rise again and having fully done his work upon which account he is said to be brought again from the dead Heb. 13.20 and the Apostle inferreth from thence vers 21. Being made perfect in every good work to do his will working in you that which is well-pleasing in his sight through Jesus Christ. Now if both these be implied in Baptism it doth mightily oblige the Parties baptized to look after the effect of these two Acts of Christ Mediation for Christians should not only believe the Death and Resurrection of Christ but feel it by the Merit of his Death and Efficacy of his Resurrection we obtain this new life and both are the causes of our dying to sin and living to God Secondly What it sealeth or confirmeth The new Covenant wherein God hath promised the gift of the Spirit to renew sanctifie and heal all those that enter into it We have the Grace to destroy sin by virtue of the Death and Burial of Christ but the Promises are in the new Covenant That the new Covenant is sealed in Baptism see Mat. 28.19 20. Go ye therefore and teach all nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost Teaching them to observe all things whatsoever I have commanded you Mark 16.16 He that believeth and is baptized shall be saved but he that believeth not shall de damned Now the great Promise of the new Covenant is the Spirit to renew and cleanse the Soul Surely this is properly signified in Baptism Joh. 3. 5. Except a man be born of water and of the Spirit he cannot enter into the kingdom of God And Tit. 3.5 According to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost As the body is washed with water without so is the Soul cleansed by the Spirit within As at the Baptism of our Saviour the descending of the Holy Ghost upon him was a visible Pledge of what should be done afterward for at his Baptism the fruit of all Baptisms was visibly represented we are admitted Children of his Family as Christ was declared to be the well beloved Son of God Mat. 3.17 and we have the Spirit of his Son Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father As God promiseth to pour out water on him that is thirsty and floods on the dry ground so to pour out his Spirit on the seed and his blessing upon thy off-spring Isa. 44.3 And the Spirit it self is figured by Water Joh. 4.14 Whosoever shall drink of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life Joh. 7.37 If any man thirst let him come unto me and drink Rev. 22.17 Let him that is a-thirst come and whosoever will let him take the water of life freely Now unless we will receive this Grace in vain we are bound to wait for and obey the Spirits motions either by way of restraint or excitation Rom. 8.13 14. If ye through the Spirit mortifie the deeds of the body ye shall live For as many as are led by the Spirit of God are the sons of God we that pretend to come to God for this Promise of the Spirit as in Baptism we do Acts 2.38 Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost Thirdly It obligeth as there is a kind of undertaking to shew forth the likeness of Christs Death and Resurrection by our submission to it Our receiving Baptism implieth two things 1. A publick and open Profession 2. A solemn Bond wherewith we bind our Souls 1. A publick and open Profession wherein we profess a Communion with Christs Death and Resurrection or to dye and rise with Christ. In the general that Baptism is an open Profession for it is required as a sign of the Faith that is in our hearts Rom. 10.10 With the heart man believeth unto righteousness and with the mouth confession is made unto salvation And Mark 16.16 He that believeth and is baptized shall be saved but he that believeth not shall be damned Acts 2.38 Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost As Circumcision was the Badge of the Jewish Profession so is Baptism of the Profession of Christianity Therefore the Jews are called Circumcision and we are called the purified people Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works and those that are purged from their sins 2 Pet. 1.9 And more distinctly what we profess is plain and evident in this Ordinance we profess to dye and rise with Christ. 1. Death yea in the Text not only and simply to be dead but to be buried with Christ. If Baptism expresseth an image of Burial and every Burial supposeth Death not only of Christ but us surely we are bound not only to dye unto sin at first but to make our mortification more thorough and constant for as Burial noteth the continuance of Christs Death so should we persevere and increase in the mortification of sin for Burial is a continued dying to sin we should not only renounce and give over all the sins of our former lives but presevere in this resolution and increase in our endeavour against sin daily A Christian living in sin and serving his lusts is like a Spectre and Ghost arisen out of the grave 2. So for Christs Resurrection In this Ordinance we profess to rise again with Christ and therefore should not only put off the old Man or body of sin but have an earnest impulsion within our selves to the duties of Holiness and
Church for this purpose Eph. 5.26 That he might sanctifie and cleanse it with the washing of water by the word For the same end he intercedeth now in Heaven Heb. 7.25 Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them He that hath undertaken this work counteth it his honour and glory to perform it Eph. 5.27 That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish And Jude 24. Now unto him that is able to keep ye from falling and to present you faultless before the presence of his glory with exceeding great joy It is matter of rejoycing not only to us but to him III. The value of the Benefit surely it is a great mercy to be freed from the power of sin and to have our enthralled Souls set at liberty 1. Because sin is the cause of all the controversie and variance between God and us Isa. 59.2 Your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear This is the abominable thing which he hateth Jer. 44.4 O do not that abominable thing which I hate It is sin that maketh the great distance between Man and God not in position of place for so he is every where present with bad and good but in disposition of mind and affection of heart it hath caused him in anger to withdraw his gracious Presence from you Would you not be glad to have the great difference between God and you compromised and taken up and all enmity to cease between you and Heaven It can never be till sin be mortified as well as pardoned For till man be converted as well as God satisfied for the breach of his Law there is no due provision made for our entring into fellowship with him we shall stand aloof from him as an Holy sin-hating and condemning God and so have no heart to Communion with him 2. It is a defacing Gods Image in us and a bringing in of a contrary image the image of the Devil Gods image is defaced while we live in sin Rom. 3.23 We have all sinned and are come short of the glory of God By the glory of God there is meant his image not his glorious reward but his glorious image as 1 Cor. 11.7 The man is the image and glory of God and the woman is the glory of the man that is hath some likeness of his Power and Majesty Similitude and likeness is often called Glory So 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Now this is lost which is the beauty as sin is the deformity of the Soul And on the contrary the image of the Devil is introduced into the Soul as we are proud envious revengeful Joh. 8.44 Ye are of your father the devil and the lusts of your father ye will do he was a murderer from the beginning and abode not in the truth because there is no truth in him when he speaketh a lye he speaketh of his own for he is a lyar and the father of it The properties of the Devil like us much better than the Excellencies of God Now is it not a great mercy to be freed from this disposition and temper of heart especially since image favour and fellowship go together 3. It disableth us for Gods service While we live in sin we are not only weak but dead Let us take the softest notion Rom. 5.6 When we were yet without strength c. that is unable to perform any obedience to God sick and weak yea in a dangerous estate an heart under the power of sin is feeble and impotent Ezek. 16.30 How weak is thine heart seeing thou dost these things the work of an imperious whorish woman The strength of the disease is the weakness of the person that suffereth it so the strength of sin is the weakness of the Soul that cannot break the force of their own passions and affections but are easily led away by temptations have no strength left to do the will of their Creator to overcome temptations to sin to govern their own passions and affections but are at the beck of every foolish and hurtful lust pride sensuality wordliness carnal fear sorrow c. 4. It not only disableth us for our duty but setteth our hearts against it Rom. 8.7 The carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be It disliketh his Government riseth up in defiance of his strict Laws so that Man is a perfect Rebel to God if this Law be inforced by external Messengers Hos. 4.4 Let no man strive nor reprove another for this people are as they that strive with the Priest It is to no purpose to seek to reclaim them for they would admit of no admonition for they opposed their Teachers urging not their own private suggestions but the Sentence of the Law of God slight all those that would oppose their growth and continuance in sin are enemies to them that tell them the truth So in the checks of their own Consciences Rom. 7.23 I see another law in my members warring against the law of my mind and leading me captive to the law of sin and death that is in my members Sin sets up a commanding power in direct opposition to the dictates of Conscience So for the Spirit Gal. 5.17 The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would Now to be freed from this enmity and opposition to God and averseness from all that is good is certainly a great mercy and this we have by a due improvement of the Death of Christ. 5. It is not a distant evil but in our bowels always present with us hindering that which is good Rom. 7.21 When I would do good evil is present with me urging us to that which is evil therefore called Heb. 12.1 Sin that doth so easily beset us This inbred corruption is ever with us lying down and rising up at home and abroad it is ready to open the door to all temptations Jam. 1.14 Every man is tempted when he is drawn away of his own lusts and inticed It poysons all our comforts and mercies and strengthens it self against God by his own benefits while it useth them as an occasion to the flesh Gal. 5.13 It corrupts all our duties distracting us with vain thoughts in Prayer Mat. 15.8 This people draweth nigh to me with their mouth and honoureth me with their lips but their heart is far from me It choaketh the good seed Luke 8.14 That which fell among thorns are
Though we cannot do all that we would and ought yet something must be done to distinguish you from the carnal World wherein do you differ Certainly if there be no difference the godly would be ungodly and as bad as others But the difference is manifest and what is that difference 1 Joh. 3.10 In this the children of God are manifest and the children of the devil whosoever doth not righteousness is not of God He that doth sin is of the Devil and he that is born of God sinneth not that is not customarily frequently easily as the carnal and ungodly do who are carried away with every return of the Temptation In short they conquer gross sin and are always striving against infirmities and that with some effect and success An holy life is the proper and genuine product of this discriminating Grace 2. It is his Priviledge being crucified with Christ he hath a right and not a right only but his Justification is executed and applied to him by the gift of the sanctifying Spirit which is the surest token of Gods love and the true effect of his approbation adopting us into his Family Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father The Mission or sending down of the Holy Ghost was the visible pledge of Christs making the Atonement and the sending him into our hearts of our receiving the Atonement The work being begun by converting Grace there is the less for confirming Grace to do and God that hath begun a good work will perform it to the day of Christ Phil. 1.6 He will not fail the serious and sincere Christian that doth still continue to make use of his Grace In short they are dead as they entred into a solemn Covenant with God to dye unto sin which they make Conscience of they are dead as they have a contrary Principle of Life within them which they neglect not but improve they are dead as they often and solemnly meditate on Christs Death as the price of their Blessings and pattern of their Obedience they are dead as they seriously attend upon the Ordinances of God and all holy means which he hath appointed to communicate to them the fruits of Christs Death and therefore the Lord vouchsafeth further Grace whereby they may be more and more freed from sin Let a man be but serious in his Christianity especially in this matter that is daily renew his repentance for his old sins thankfulness for the pardon of them watchfulness against the like for the future and it will be no nice case to determine his condition he will soon appear to be one freed from the reign of sin Vse 1. To inform us of the intimate connexion between all the parts and branches of the grace of the Gospel We are absolved and discharged from the power of sin as well as from the guilt of it All will grant that Justification respects the guilt of sin but the Apostle telleth us here that Justification respects the power of sin also The penalty was the loss of Gods Image as well as of his Favour so that pardon is executed and applied when our Natures are sanctified and healed The privation of the Spirit being the great punishment the gift of the Spirit is a great branch of our Absolution and so Christs reconciling and renewing Grace fairly accord and agree Vse 2. Direction What we should do to be freed from sin Meditate upon and improve the Death of Christ that we may be planted into the likeness of it for he that is dead is freed from sin When we commemorate his Death we do it not only to increase our confidence of deliverance from the flames of Hell but to encourage and engage our selves to the mortifying of sin and to make it more hateful to us What can stand before the all-conquering Spirit of Christ Certainly Christ came to renew the World as well as to redeem it from the Curse Tit. 3.5 6. He saved us by the washing of regeneration and renewing of the Holy Spirit which he shed on us abundantly through Jesus Christ our Saviour Vse 3. Exhortation 1. To be dead with Christ. All that are baptized into Christ have undertaken to accompany him in his Death so far as to dye unto sin and the world To dye unto sin is under our consideration Once let it receive its deaths wound The priviledge is great freedom from the guilt and dominion of sin from the Curse of the Law the wrath of God and eternal Death Let the remembrance of Christs Death breed confidence in us thence I expect all my strength O let us be dead to sin let us never more have a favourable thought of sin or slight thoughts of Gods Justice or be fond and tender of the flesh as if it were so great a matter to gratifie it or despair of mortifying sin more 2. Let us demonstrate our selves really to be freed from the power of sin and never more permit our selves to live in it or be acted by it Who are they that demonstrate themselves to be freed from sin 1. Those whose setled purpose is not to sin 1 Joh. 2.1 These things I write unto you that ye sin not A carnal man non proponit peccare a renewed man proponit non peccare a carnal man doth not purpose to sin but he doth not purpose against sin but the godly purpose not to sin in good earnest Do you loath your selves for past sins Are you truly desirous to get rid of sin Is it a benefit or burden Christ offereth to you 2. They are watchful that they may not sin Psal. 39.1 I said I will take heed to my ways that I offend not with my tongue Prov. 4.23 Keep thy heart with all diligence for out of it are the issues of life especially to watch over those corruptions and inclinations which are the strongest in them 3. They are striving and endeavouring to get more victory every day You must not only strive against sin but conquer the predominant love of every sin Every man that hath a Conscience may strive against evil before he yield to it while he liveth in it But if it be your daily endeavour to mortifie the flesh and master its opposition to the Spirit and you so far prevail as to live walk and be led by the Spirit so that the course and drift of your life is spiritual then do you demonstrate your selves to be freed from sin SERMON VII ROM VI. 8 Now if we be dead with Christ we believe that we shall also live with him THE Apostle now proveth the second part That we are planted into the likeness of his resurrection He proveth it as a necessary Consequent of the antecedent Priviledge Now if we be dead with Christ c. In the words 1. A Supposition 2. The Truth thence inferred 3. The Certainty of the Inference 1. The Supposition there 1. The thing supposed Being dead
with Christ. What that is we have explained already all that I shall now add is That in Scripture it implieth two things First Conformity with Christ in his Sufferings so we have a Saying like that in the Text 2 Tim. 2.11 It is a faithful saying for if we be dead with him we shall also live with him which presently is explained vers 12. If we suffer we shall also reign with him Secondly It implieth mortification of sin so it is understood here if we have communion and fellowship with his Death for the mortification of sin 2. The Term of Proposal conditionally If we The Particle if hath sometimes the notion of a Caution see that ye be dead with Christ sometimes it is a note of Relation when one priviledge is deduced from another as here if we partake of the effect and likeness of his Death in dying to sin we shall partake of the effect and likeness of his Resurrection in being quickened to live in Holiness and Righteousness all our days Dying to sin and newness of life are inseparable if we have the first we shall have the other also they are branches of the same work of Regeneration and both proceed from the same Cause Union with Christ. 2. The Truth hence inferred We shall also live with him This is meant both of the Life of Grace and of the Life of Glory Regeneration and Resurrection the one is to newness of Life the other is to everlasting Bless and Happiness Regeneration is the Spirits begetting us to the Image and Nature of God our heavenly Father and Resurrection is for the perfecting of that Likeness which is 't is true perfect in part here in the Soul 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Hereafter both in Body and Soul Phil. 3.21 Who shall change our vile body that it may be fashioned like unto his own glorious body according to the wonderful working whereby he is able to subdue all things to himself As to degrees 1 Joh. 3.2 When he shall appear we shall be like him for we shall see him as he is As to kinds both in Holiness and Happiness 1 Cor. 15.49 As we have born the image of the earthy we shall also bear the image of the heavenly Now we are conformed to his Image in afflictions Rom. 8.29 He hath predestinated us to be conformed to the image of his Son we look like him in the form of a Servant then we shall be like him as the Lord from Heaven heavenly Therefore the life of Glory in Heaven must not be excluded 3. The Certainty of the Inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a matter of Opinion and Conjecture but of Faith we are certainly perswaded of the truth of it We must distinguish of this Truth for it may be considered two ways First As a general Maxim or Proposition so it is absolutely true Those that are dead with Christ shall live with him This is an Article of Faith to be believed fide divinâ Secondly As it is applied to us or as it is a ground of our particular Confidence so it is true Hypothetically or upon Supposition and our Confidence can be no greater than the evidence of our Qualification If we be indeed dead with Christ we in particular shall also live with him It is but a rational Conclusion from two Premisses one of which is of Divine Revelation the other of inward Experience namely that I am dead with Christ therefore I believe that I shall live with him It is an act both of Faith and Reason an act of Faith by participation as it buildeth on a Principle of Faith Doctrine Those that are dead with Christ have no reason to doubt but that they shall also live with him I. I shall speak of the Condition If we be dead with Christ. II. Of the Benefit They shall live spiritually and everlastingly III. Of our certain Apprehension We believe I. Of the presupposed Condition If we be dead with Christ. 1. Who are dead with Christ. 2. How necessary this Order is The one will shew us that it is not an over-strict but a comfortable Condition the other that it is a Condition absolutely necessary to subsequent Grace 1. Who are dead with Christ. 1. Such as owne the Obligation which their Baptism and Profession puts upon them That reckon themselves dead indeed unto sin Rom. 6.11 that make account they are under a Vow and Bond wherewith they have bound their Souls The careless mind it not but the sincere Christians acknowledge that the debt lyeth upon them they being solemnly ingaged to Christ to do it The Apostle saith Rom. 8.12 We are debtors not to the flesh to live after the flesh as the Jew by Circumcision is bound to observe all the Rituals of Moses Gal. 6.3 so Christians by Baptism are bound to crucifie the flesh and obey the Spirit What say you Are you at liberty to do what you lift or under a strict Bond and Obligation to dye unto sin Let your lives answer for you 2. They make Conscience of it and seriously address themselves to perform it Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts they have begun to do it and still go on to do it more and more for this is a continued action not the work of a day but of our whole lives They have not only retrenched the desires of the flesh but seek to mortifie and subdue them and perform their Promise so solemnly made to God 3. They obtain the effect in such a degree that the reign of sin is broken though sin it self be not utterly extinct us They do no longer live in their old slavery and bondage as those do who obey every foolish and hurtful lust that bubleth up in their hearts A mans condition is determined by what is in the Throne habitually and governeth our lives and actions There are two warring Principles in us full of enmity and repugnancy to each other the Flesh and the Spirit but one reigneth which constituteth the difference between the carnal and the renewed in the carnal Flesh reigneth but in the regenerate the Spirit hath the mastery and is superiour and most powerful so that a Christian sheweth himself to be Spirit rather than Flesh otherwise it could not be said That which is born of the Spirit is Spirit Joh. 3.6 The acts of sin are disowned acts and he may say with Paul It is not I but sin that dwelleth in me Sin is against the bent and habit of our wills 4. They substract the fuel of their lusts as they wean themselves from earthly things and shew such contempt of the World that the good things which they enjoy by Gods allowance are not a snare to them For the Apostle saith of those that set their affections
God To live to God implieth two things First To fulfil his Commands with a ready mind and so they are said to live to God who shew themselves ready to obey him in all things Psal. 112.1 Blessed is the man that feareth God that delighted greatly in his commandments not who is greedy to catch all opportunities of pleasure and profit and worldly preferment in the world and careth not how he cometh by them but is most observant of Gods will and careful to follow it he that delighteth to know believe and obey Gods Word Secondly To glorifie his Name for as we receive power from the Spirit of Christ to live as in the sight of God so also to the glory of God Sin till it be killed and mortified in us as it disposeth us to a wrong way so to a perverse end to seek happiness in the satisfaction of our lusts but grace wrought by God inclineth us to God Phil. 1.11 Filled with the fruits of righteousness which are by Christ Jesus to the praise and glory of God As they do good so to a good end not for any bye-respect but to please and honour God II. The Correspendency it is such a dying and living as doth answer Christs dying and living We must so dye and forsake sin as that we need not to dye any more we may never return to our sins again so as that they may have any dominion over us and that is done when sin hath its deaths wound given it by a sincere Conversion to God then we put off the body of the sins of the flesh Col. 2.11 though the final death be not by and by yet as a man is said to be killed when he hath received his deaths wound so he that never reverts to his old slavery is said indeed to be dead unto sin On the other side for our new Christian life we are to take care that it may be eternal carried on in such an uninterrupted course of Holiness as may at length end in everlasting Life When we are first converted we see that man was made for other things than he hath hitherto minded therefore we resolve to seek after them and so must persevere in living to God till we come to live with him God or none Heaven or nothing must serve our turn Psal. 73.25 Whom have I in heaven but thee and there is none on earth I desire besides thee nothing else will satisfie and content the Soul When we live from an everlasting Principle to an everlasting end then we live to God as Christ did III. The Order is to be regarded also We first dye to sin and then live to God for till we dye to sin we are disabled from the duties and uncapable of the comforts of the new Life 1. We are disabled from the Duties of it foâ—â—â—â—hout Mortification the Duties will be unpleasant and unacceptable to you as being against your carnal inclination and design Rom. 8.7 Because the carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be We may affect the repute of Religion but cannot endure the work of Religion And besides sin allowed and indulged begets a trouble in the Conscience and then no wonder if we be loth seriously to exercise our selves unto godliness for when the bone is out of joynt and the wound unhealed a man certainly hath no mind to his work The Apostle telleth us Heb. 12.13 That which is lame is soon turned out of the way but let it rather be healed A worldly carnal Byass upon the heart will make us warp and decline from our duty There can be no spiritual strength and vigour of heavenly motion whilst sin remaineth unmortified for the love of ease and worldly enjoyments will soon pervert us Well then sin must be mortified before we can live unto God On the other side grace cureth sin as fire refresheth us against the cold and health taketh away sickness so far as God is admitted Satan is shut out Eph. 4.25 Wherefore putting away lying speak every man truth with his neighbour and as Christ is valued worldly things are neglected and become less in our eyes Phil. 3.8 Yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the loss of all things and I do count them but dung that I may win Christ as heavenly things are prized the world is undervalued When grace hath recovered the heart to God the world that first stole it from God is despised but the first work of grace is to cast out the Usurper and then set up God darkness goeth out of the room when light comes in so doth the love of the world depart as the love of God prevaileth in the Soul 2. While sin prevaileth and reigneth in the Soul we are uncapable of the comforts of the Spirit and are full of bondage and guilty fears afraid of God that should be our joy and delight deprived of any sweet sense of his love for the Spirit of Adoption is given to those that obey him Rom. 8.13 14 15 16. If ye through the Spirit do mortifie the deeds of the body ye shall live For as many as are led by the Spirit of God they are the sons of God For ye have not received the spirit of bondage again to fear but ye have received the spirit of adoption whereby ye cry Abba Father The Spirit it self also beareth witness with our spirits that we are the children of God Others are tormented between their Corruptions and Convictions and can have no boldness in their access to God nor freedom in their commerce with him IV. The certain Connexion of these things this dying to sin and this living to God must be both evident in us for they are intimately conjoyned A man cannot remain in his sins and be a Christian or a Believer or accounted one that is in Christ and hath right to the Priviledges of the new Covenant these have but a name to live and are dead Rev. 3.1 Again on the other side some never break out into shameful disorders but yet love not God nor do they make it their business to obey him they never felt the power of the heavenly Mind or make conscience of living godly in Christ Jesus as the Pharisees Religion ran upon Negatives Luke 18.11 God I thank thee that I am not as other men are extortioners unjust adulterers or even as this Publican These seem to be dead to sin but are alive whilst worldly things sit nearest their hearts V. The Apostle opposeth God to Sin that by the consideration of both Masters we may return to our rightful Lord. It is otherwise expressed elsewhere 1 Pet. 1.24 That we might dye unto sin and live unto righteousness but here it is die to sin and live to God And this for two reasons First That Christ came to restore us to our rightful
not only as death to sin implieth Corruption but Condemnation or the righteous Sentence of the Law dooming it to Death Rom. 8.1 There is therefore now no condemnation to them that are in Christ Jesus who walk not after the flesh there is dying to sin but after the Spirit there is living to God 2. These are adopted into Gods Family and have the Priviledges and Right of Children For Adoption followeth Regeneration Joh. 1 12 13. But as many a◠received him to them gave he power to become the sons of God even to them that believe on his Name Which were born not of blood nor of the will of the flesh nor of the will of man but of God 3. These have Communion with the Father by the Son through the Spirit 1 Joh. 1.7 But if we walk in the light as he is in the light we have fellowship one with another For Gods Children have the Spirit of Adoption Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father 4. That Spirit dwelling in us worketh us to further Holiness and Joy for he is both a Sanctifier and a Comforter as a Sanctifier he doth further enable us to die to sin and Mortifie the deeds of the body Rom. 8.13 and to live to God Gal. 5.25 If we live in the Spirit let us also walk in the Spirit and so the Duty is a reward in it self As a Comforter he doth assure us of our interest in Gods Love Rom. 8.16 The Spirit it self beareth witness with our spirit that we are the children of God and it causeth us to live in the foresight of everlasting happiness 2 Cor. 5.5 Now he that hath wrought us for the self same thing is God who also hath given unto us the earnest of the Spirit 5. Entrance and actual admission into Glory Joh. 3.3 Except a man be born again he cannot see the kingdom of God compared with vers 5. Except a man be born of water and of the Spirit he cannot enter into the kingdom of God Mat. 5.8 Blessed are the pure in heart for they shall see God Heb. 12.12 Without holiness no man shall see God 2. Owne the Grace of Christ without whom we can do nothing acceptable to God Lapsed man is unable not only to redeem himself but unable to live unto God without the Grace of the Redeemer he doth sanctifie us by his Spirit and change our hearts and is a Saviour to us not only by Merit but Efficacy To be a Sanctifier is his Office which he hath undertaken and it is his Glory to perform it we only work under him Which teacheth us 1. Humility whatever good things Believers have which concern spiritual and heavenly Life they are beholden only to Christ for it we can never die to Sin nor live to God but only through Christ and Christ not only inlightning but sanctifying A speculative Errour vanisheth assoon as Truth appeareth but Lust is a brutish inclination bare Reason cannot master it 2. Thankfulness and Love to Christ by whom we have all our Grace and look for all our Glory 3. Dependence he is ready to give us Grace Phil. 4.19 But my God shall supply all our need according to his riches in glory by Christ Jesus SERMON X. ROM VI. 12 Let not sin therefore reign in your mortal body that ye should obey it in the lusts thereof THE Apostle having undeniably proved that the justified are dead to sin he now beginneth his Exhortation that we should not obey sin by indulging bodily lusts The Exhortation is short but of great weight Let not sin therefore reign c. In the words take notice 1. Of the illative Particle therefore which leadeth us to the Principles from whence the Duty is inferred namely the Tenor of Christianity which is considered 1. as professed by them for they have submitted to Baptism and so are obliged to die unto sin and to live unto God 2. as having obtained its effect in them as in charity he presumeth them to be regenerated or real Believers and therefore chargeth them with this Duty for Christs Grace must not lie idle in the Soul 2. The Duty to which they are exhorted is to take care to prevent the reign of sin which is described and represented 1. By the Seat of it In your mortal body 2. The Nature of it That you should obey it in the lusts thereof To obey bodily lusts is the Reign of Sin Doctrine That Christians are strictly obliged to take care that Sin get not Dominion over them by the Desires and Interests of the mortal Body 1. Let me explain this Point 2. Give you the Reasons of it I. In explaining this Doctrine I shall handle three Questions 1. Why is Sin said to reign in our Bodies rather than our Souls 2. Why doth the Apostle call it our mortal body the use of this Term and 3. When is Sin said to reign First Why is Sin said to reign in our Bodies rather than in our Souls And again lusts thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as agreeing to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as relating to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Negatively it is not to be understood that sinful lusts are only in the body or have their Original only from the body and not from the Soul for that is repugnant to what Christ saith Mat. 15.18 19. Those things which proceed out of the mouth come forth from the heart and they defile the man For out of the heart proceed evil thoughts murders adulteries fornications thefts false witness blasphemies 2. But positively he saith In your body 1. Because these lusts mostly manifest themselves in the body and belong to the body and the flesh Therefore the Apostle saith Mortifie your members which are upon the earth Col. 3.5 and Rom. 7.23 I see a law in my members warring against the law of my mind Jam. 4.1 Lusts that war in your body When the Devil would set up a Kingdom in the hearts of men he doth it by the body for what is nearer and dearer to us than our bodies and things present and grateful to the bodily senses promote his designs these blind our minds and corrupt our hearts and entice our affections so that we follow after them earnestly with the neglect of God and our precious immortal Souls There are various desires according to the variety of objects which tend to please and gratifie the flesh by occasion of which sin doth insinuate it self into us 2. Because they are acted and executed by the Body or Outward man and therefore are called the deeds of the body Rom. 8.13 Now though some sins are seated in the mind as Heresies yet they are works of the flesh Gal. 5.19 20. Now the works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness idolatry witchcraft hatred variance emulations wrath strife seditions heresies because usually they begin
mercy and find grace to help in time of need 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam had habitual Grace but he gave out at the first assault When a City is besieged the Prince who would defend it doth not leave it to its ordinary strength and the standing Provisions which it had before but sendeth in fresh Supplies of Soulders Victuals and Ammunition and such things as their present exigence calleth for So doth God deal with his people his Spirit cometh in with a new Supply that they may the better avoid sin and stand out in an hour of Tryal So from the World which is continually obtruding it self upon our embraces and it is hard to escape the corruption that is in the world through lust 2 Pet. 1.4 The new Nature was given us for that end and also the Spirit of God is necessary 1 Joh. 4.4 Ye are of God and have overcome the world for greater is he that is in you than he that is in the world The Spirit is necessary as against the Terrors so the Delights of it 1 Cor. 2.12 We have received not the spirit of the world but the Spirit which is of God that we might know the things which are freely given to us of God that so the World may not corrupt us nor intice us to affect its Riches Honours and Pleasures above God and the Conscience of our Duty to him 2. There is great incouragement to us to set upon the work of Mortification because it is carried on by the help and power of the Spirit if we were to grapple with sin in our own strength then we might sit down and despair and dye but the Spirit is appointed for this end and purchased for us by Jesus Christ for all that come to him with broken hearts and do not by their carelesness negligence or other sin provoke the Lord to withdraw his exciting Grace if you do humbly implore his assistance wait for his approaches attend and obey his motions you shall find what the Spirit is able and willing to do for you He is able surely though you are ready to say I shall never get rid of this naughty heart renounce these bewitching lusts there are none so carnal but he can change them and bend and incline their hearts to God and heavenly things 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God He can turn Swine into Saints a Dunghil into a Bed of Spices none should give way to sottish despair God never made a Creature too hard for himself And when he hath begun an interest for God in our Souls he can maintain it notwithstanding oppositions and temptations Phil. 1.6 He that hath begun a good work in you will perform it until the day of Jesus Christ. God is willing to give the Spirit to them that ask it as a Father is to give a Child what is necessary for him Luke 11.13 If ye then being evil know how to give good gifts unto your children how much more shall your heavenly Father give the holy Spirit to them that ask him Be careful you do not grieve the Spirit and make your selves uncapable of his help Eph. 4.30 Grieve not the holy Spirit of God whereby ye are sealed to the day of redemption The Spirit of God will not forsake us unless we forsake him first The Spirit is grieved when Lust is obeyed before him when his Counsels and holy Inspirations are smothered and we yield easily to the requests of sin but are wholly deaf to his motions if so indeed he ceaseth to give us warning and to renew and continue the excitations of his Grace water once heated congealeth the sooner so they are most hardened who have been notably touched with his sacred Inspirations but go a quite contrary way But the Renewed need not doubt of his help for God hath promised the Spirit to them to cause them to walk in his ways Joh. 14.16 17. I will pray the Father and he shall give you another Comforâ—er that he may abide with you for ever Even 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 Well then do not complain but up and be doing against sin Laziness pretendeth want of power but is any thing too hard for the Spirit of the Lord It is a lamentable thing to see what a cowardly Spirit there is in most Christians how soon they are captivated and discouraged with every slender assault or petty temptation and their resolutions are shaken with the appearance of every difficulty This is affected weakness not so much want of strength as sluggishness and cowardize and want of care men spare their pains and then cry they are impotent like lazy Beggars who personate and act a Disease because they would not work Surely where the Spirit of the Lord is there is liberty 2 Cor. 3.17 Many are not able to stand before the slightest motion of sin because they do not stir up themselves and awaken that strength which they have or improve that which God continually vouchsafeth to them by the motions of his Spirit It would be more for your comfort to try what you can do in the resistance of sin than idlely to complain for want of strength The two Extremes are Pride and Sloth Pride is seen in self confidence or depending upon our endeavours and resolutions and Sloth in a neglect of the Grace given or help afforded to you Christians should improve present strength against sin and still labour to get more Every Conquest will increase your strength against the next assault and one limb of the body of death mortified is a means to cause the rest to languish by consent 4. The next incouragement is the Promises of the Gospel which secure this benefit to us and surely the watching and the striving Person may take comfort in them There are two sorts of Promises some that do assure of necessary assistance some that speak of arbitrary assistance as Ezek. 36.26 27. A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flâ—sh And I will put my Spirit within you and cause you to walk in my statutes and ye shall keep my judgments and do them Now such Promises must be improved for the Covenant of God is the ground of our stability Adam had a seed of Grace but it was not secured by Promise and therefore he sinned it away the Victory is assured to us by Promise Rom. 16.20 The God of peace shall bruise Satan under your feet shortly In ordinary Conflicts it is a good Rule Non aequè glorietur accinctus ac discinctus but a Christian may triumph before the
his Offices John 15.26 But when the comforter is come whom I will send to you from the father even the spirit of truth that proceedeth from the father he shall testifie of me And John 16.14 He shall take of mine and glorify me He revealeth the tenor of Christs Doctrine and attests the truth of it by his gifts and graces bestowed upon the Church and to every one of us in particular by his powerful effects in our hearts Therefore 't is said We are witnesses of these things and so is the holy ghost which he hath given to them that obey Acts 5.32 Christ that taught us the Christian Religion doth work it in us by his Spirit and so doth confirm it to us and partly Because by this means all the Divine persons have their distinct work and share in our recovery to God 1 Pet. 1.2 Elect according to the fore-knowledg of God the Father through the sanctification of the Spirit unto obedience and sprinkling of the blood of Christ. The Father concurs by Electing the Son as Purchasing the Spirit as Sanctifying and inclining us to God As the Father must not be without the Glory of his free grace nor the Son of his infinite merit so neither the Holy Ghost of his powerful and effectual application and partly also because this is agreeable to the Oeconomy or Dispensation that is observed among the Divine persons The Spirit is the effective power of God therefore he it is that causeth our life or by regeneration infuseth a new Life into us Ezek. 36.27 I will put my spirit into you and cause you to walk in my ways I prove it by three Arguments The first is taken from the nature of the thing it self certainly we cannot live independently without the influence of God for all Life is originally in him and from him conveyed to us and that by his Spirit In life natural 't is clear all that God did in Creation was done by his Spirit Job 26.13 By his spirit he hath garnished the Heavens his hands hath formed the crooked serpent The Spirit is the immediate worker in the Creation of the World by his concurrent operation with the Father and the Son all things were produced he speaketh there of the Heavenly Bodies and Constellations And again in Psal. 114.30 Thou sendest forth thy spirit and they were created And when the Creation of man is spoken of Mal. 2.15 Did he not make one yet had he the residue of the Spirit 'T is true also of Spiritual life which is called a new Birth and no man can enter into the kingdom of God but he that is born of water and the spirit John 3.5 and 't is called a new Creature All Creation is of God 2 Cor. 5.17 18. A resurrection to life or a quickning dead Souls Eph. 2.1 5. And you hath he quickened who were dead in trespasses and sins Even when we were dead in sins hath he quickened uâ— together with Christ. And therefore the Spirit of Life is from God Now if God effecteth all these things by his Spirit to whom but him alone is our Salvation to be ascribed as the Scripture doth frequently mention My second Argument is taken from our incapacity to help our selves and recover our selves from the Devil the World and the Flesh to God so blind are our minds so depraved are our hearts so strong are our Lusts and so many are our Temptations and so inveterate are our evil Customs that nothing will serve the turn but the Spirit of God who doth open the eyes of our mind Eph. 1.18 Change our hearts Titus 3.5 reconcile our alienated and estranged affections to God that we may return to his Love and live in Obedience to him and finally be presented before him as fit to live for ever in his Presence 1 Cor. 21.22 And you that were sometimes alienated and enemies in your minds by wicked works yet now hath he reconciled in the body of his flesh through death to present you holy and unblameable and unreprovable in his sight All this doth the powerful and All conquering Spirit of God by vertue of the meritorious purchase of Christ. In short he findeth in us such addictedness to Sin such a love to the present World such indulgence to the Flesh as beareth down both reason and the authority of God that no less Agent can do the work My third reason is taken from the subsequent effects If this life be strengthned by the spirit 't is much more wrought and infused by the spirit at first when all is against it Now the Scripture is copious in asserting the supply of the Spirit of Christ as necessary to do and suffer the Will of God Eph. 3.16 Strengthned with all might in the inner man from the spirit 1 Pet. 4.14 The spirit of God and of glory resteth upon you Surely he that must help us when we are living musâ— quicken us when we are dead and he that is necessary to break the force of our carnal affections still after they have received their Deaths Wound was absolutely necessary to overcome them at first when in full strength the necessity of strengthning grace doth much more shew the necessity of renewing grace for there needs much more power to overcome the corruptions of nature than to heal or prevent the infirmities of the Saints 2. The new nature is the product of the Holy Ghost John 3.6 That which is born of the spirit is spirit Men become spiritual in their dispositions inclinations actions and aims from the effects of the spirit of Regeneration which may be considered with respect to God or to man First How the converted Person or new Creature standeth affected to God seemeth to be set forth by the Apostle in that place 2 Tim. 1.7 For we have not received the spirit of fear but of love and power and a sound mind I shall explain it Observe in the negative description but one part only of Mortification is mentioned deadness to the fears of the World but that defect may be supplied from another Scripture The spirit lusteth against the flesh Gal. 5.17 he deadneth us to the delights and hopes of the world as well as the fears and sorrows but the one is understood in the other for this spirit causeth us to prepare for sufferings in the world and to look for no great matters here but to expect crosses losses wants persecutions injuries painful sicknesses and death and doth fortifie us against all bodily distresses that we are not greatly moved by them considering our relation to God and Interest in blessedness to come which doth weigh down all so 't is not a spirit of fear But then you must enlarge it by considering the main work of the spirit which is to subdue the lusts of the flesh that the government of God may be set up in our Hearts for the flesh is the great rebel against God and sanctified reason Therefore we must obey the spirit and take
them and if others do injuries to us to forgive them as God for Christs sake hath forgiven us The second Operation which the Holy Ghost produceth in us is righteousness or justice in all our dealings giving every one his due honour whom tribute and praise to whom praise belongeth not borrowing without a mind or ability to pay which is but a specious robbery and 't is a shame so many Christians are guilty of it I am sure 't is contrary to the Spirit of God for when God hath done so much to manifest his justice to the world all that have the Spirit of God should be very righteous far from Oppression Fraud or Detention of what is another mans The Third Thing is Truth or Fidelity whereby we carry our selves sincerely and free from Hypocrisie and Dissimulation or lying cozenage and deceit God is a God of Truth and the Holiness be worketh in us is true holiness the Apostle groundeth his Exhortation upon that Wherefore put away lying Eph. 4.24 25. and speak truth every man to his neighbour 'T is a sin inconsistent with sincerity more than any other Well then this is the Gospel-spirit now the Holy Ghost doth not only plant these graces in us at first but doth continually increase them and assist us in the exercise of them he doth plant them in us at first Faith is his gift and 't is he doth change our hearts and kindle an holy love in us to God and raiseth the heart to the hope of Salvation 1 Pet. 1.9 begotten to a lively hope This is his first work for men must be good before their actions can be good then he doth increase Grace making all outward means effectual to this end and purpose this is called the supply of the spirit of Christ Jesus Phil. 1.19 meaning thereby a further addition of grace wrought in us by the spirit whereby we grow and advance in the way to Heaven These Impressions are weak in us at first but they are increased by the same Author or Agent in the use of the same means Lastly he doth assist us in the exercise of the same grace still working in us what is pleasing in the sight of God Heb. 13.21 he concurreth to every action and we do not only live in the spirit but walk in the spirit Gal. 5.25 all along we are quickned by his influence Let us in the next place consider from whom we receive it 't is said here the spirit of life which is in Christ Jesus it belongeth to Christ to give the spirit 1. He is the head ef the renewed state Christ was filled with the spirit to this end to be the head or quickning spirit to his Mystical Body 1 Cor. 15.45 The first Adam was made a living soul the second a quickening spirit not only as he giveth us the life of glory but the life of Grace also so Eph. 1.22 23. he is head over all things to the church which is his body the fulness of him that filleth all in all He is an Head not only to govern and defend the Church but to give them spiritual life and motion as the Head doth to the members for he filleth all with grace all believers are supplied from this fountain and continually supplied till they be filled with all the fulness of God Eph. 3.17 18 19. That is with all the Grace he meaneth to impart to us Well then the spirit is given by Christ John 4.14 Whoso drinketh of the water that I shall give shall never thirst but the water that I shall give him shall be in him a well of water springing up to everlasting life 'T is a living Conduit John 7.38 39. 2. 'T is his law that is written upon our hearts by the spirit The new Covenant is made with sinners in Christ Heb. 8.8 9 10. Behold the days come saith the Lord I will make a new covenant with the house of Israel not according to the covenant I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my covenant for this is the covenant I will make with the house of Israel I will put my laws into their minds and write them in their hearts Now he that taught us the Christian Faith and Religion doth impress it upon us by his spirit we find a power more than can be from the words alone in the effects on our selves This cometh from Christ whose Law it is but it is immediately wrought by the spirit 3. Christ promised it therefore Christ giveth it John 15.26 The comforter shall come whom I will send you from the father by vertue of his Merit and Intercession Christ from the Father sendeth forth the all-conquering spirit to subdue the world to himself he promised aforehand to send down this sanctifying spirit into mens souls to do this work upon them 4. He giveth it on his own conditions that is to say of Faith John 7.37 38. if any man thirst let him come to me and drink he that believeth in me out of his belly shall flow rivers of living water but this he spake of the spirit which they that believe in him should receive And repentance Acts 2.38 Then Peter said unto them repent and be baptized every one of you in the name of Jesus Christ for the remission of sins and you shall receive the gift of the Holy Ghost Now these are the conditions of the new covenant which Christ brought out of the Bosom of God 3. By what law By the Gospel this is the law of the spirit of Christ there is some little of the spirit given by the light of nature to help men to read the book of the creatures Rom. 1.19 God shewed it them they might see somewhat of God in the creatures his Wisdom Power and Goodness and God excited their minds to behold it and did dart in some light into their consciences There was more of the spirit given by the legal Covenant they might see much more of the Power Wisdom and Goodness of God in his Statutes and Laws than Heathens could in the book of Nature but generally it wrought unto bondage the free spirit was but sparingly dispensed and to some few choice servants of God but these were but as a few drops of grace the great Flood of grace was poured out by the Gospel The Apostle puts the Galatians to the Question by what Doctrine they received the spirit Gal. 3.2 This only would I learn of you received you the spirit by the works of the law or by the hearing of faith He appealeth to their conscience and experience what kind of Doctrine conveyed the spirit to them the preaching of the Law or the preaching of the Gospel and this is meant not only of the Spirit that wrought Miracles but the sanctifying spirit he speaketh of both ver 5. He therefore that ministreth to you the spirit and worketh miracles among
the nations of the earth be blessed That is in Christ But how blessed That is expounded Acts 3.25 26. Ye are children of the prophets and of the covenant which God made with our fathers saying to Abraham And in thy seed shall all the kindreds of the earth be blessed Vnto you first God having raised up his Son Jesus Christ hath sent him to bless you in turning away every one of you from his iniquities Observe there what is the Mediator's Blessing To turn away his people from sin Man fal'n was both unholy and guilty liable to the wrath of God and dead in trespasses and sins and Christ came to free us from both We cannot be sufficiently thankful for our freedom from wrath but we must first mind our freedom from sin So when Christ is promised to the Jews Rom. 11.26 There shall come out of Sion the deliverer and shall turn away ungodliness from Jacob There is his principal work So from the end why he actually came and was exhibited to the World Acts 5.31 Him hath God exalted to give repentance and remission of sins Repentance is nothing but a serious purpose of returning to God and to that obedience we owe to God 1 John 3.5 And we know he was manifested to take away our sins and in him is no sin To conform us to the Law of God by his own blessed pattern and example Again Titus 2.14 who hath redeemed us from all iniquity And this was the intent of his Death Eph. 5.26 It were endless to bring all that might be said upon this Argument 2. I prove it by Reasons taken from the Scripture It must needs be so 1. Because the Plaister else would not be as broad as the Sore nor our reparation by Christ be correspondent to our loss by Adam We lost not only the Favour of God but the Image of God and therefore till the Image of God be restored in us we do not return to our first estate nor are we fully recovered The evil Nature propagated from him is the cause of the misery and disorder of Mankind Guilt is but the Consequent of sin Now is he a good Physitian that only taketh away the Pain and leaveth the great Disease uncured Certainly we cannot recover God's favour till we recover his Image A sinful Creature till he be changed cannot be acceptable to God neither live in communion with him for the present nor enjoy him hereafter We cannot enjoy communion with him now 1 John 1.5 6 7. If we say that we have fellowship with him and walk in darkness we lie and do not the truth But if we walk in the light as he is in the light we have fellowship one with another Will the Lord take us into his bosome while we are in our sins The New Nature giveth us some knowledg of the Nature of God Can a New Creature delight in the wicked 2 Pet. 2.8 Lot's righteous soul was vexed from day to day You cannot imagine so without a reproach to the Divine Nature nor can we be admitted into his blessed presence hereafter Heb. 12.14 Without holiness no man shall see the Lord. The ungodly and the unsanctified are banished out of his presence Christ came not to make a change in God to make him less holy or represent him as less hating of sin Otherwise 2. Christ s undertaking would not answer the trouble of a true penitent nor remove our sorest burthen A sensible and compunctionate sinner is troubled not only with the guilt of sin but the power of sin There is the root and bottom of his trouble His language is Hosea 14.2 Take away all iniquity and receive us graciously Pharoah could say Take away this Plague but an awakened penitent broken-hearted sinner will say Take away this naughty heart Therefore the Promises are suited to this double distress 1 John 1.9 If we confess our sins he is faithful and just to forgive us our sins Micah 7.18 19. Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage He will return again and have compassion upon us he will subdue our iniquities and thou wilt cast all our sins into the depths of the sea They do not only desire pardon and release from punishment but Grace to break the power of sin as a man that hath his Leg broken desireth not only ease of the pain but to have it well set again Therefore to them that are pricked at heart there is offered the promise of the Spirit Acts 2.37 38. A Malefactor condemned to die and sick of a mortal disease needeth and desireth not only the pardon of the Judg but the cure of the Physitian 3. To make way for the work of the Spirit For the Divine Persons work into each others hands as the Election of the Father maketh way for the Redemption of Christ so the Redemption of Christ maketh way for the Sanctification of the Spirit All the Divine Persons are glorified in the reduction of a sinner and they take their turn The application of the merit of Christ and the grace of the Spirit are inseparable Titus 3.5 and 1 Cor. 6.11 These individual Companions Sanctification and Justification must not be dis-joyned under the Law the Ablutions and Oblations still went together the Leaven and the Altar the Washings and the Sacrifiâ—es 4. Christ's undertaking was not only for the benefit of man but for the glory of God to redeem us to God Rev. 5.9 and therefore in the work of Redemption our Happiness is not only to be considered but God's Honour and Interest Impunity and taking away the guilt of sin doth more directly respect our good but sanctifying and fitting us for obedience and subjection to God doth more immediately respect his glory and honour That he may be glorified again in mankind who are fall'n from him it was for that man was made at first and for that are we restored and made again I proceed to the Second Consideration propounded 2. That our Natures being renewed and healed we are to walk in newness of life according to the directions of the Law of God for Principles are given for Operation and Habits for Acts and a new heart for newness of life and therefore Regeneration first maketh us good that afterwards we may do good But that which I am to prove is That this righteousness is to be carried on according to the Law for God having made a Law is very tender of it I shall prove it by Four Reasons 1. Christ came not to dissolve our obligation to God but to promote it rather Certainly not to dissolve it to free us from obedience to the Law for that is impossible that a Creature should be sui juris or without Law for that were to make it supreme and independent and so to establish our Rebellion rather than to suppress it No he came upon no such design to leave us to our own will to live
others remotely as they lay in provision for that end What are here called the things of the flesh are elsewhere called earthly things Phil. 3.19 They mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly things such things as if rightly used would be comforts in our passage but through our folly prove snares Meat Drink Marriage Pleasures Profits Preferments Ease Idleness Softness Daintiness these things immoderately sought not in respect to God or in subordination but opposition to heavenly things become baits of corruption and fuel wherewith to feed the flesh While men seek them for themselves and only to please themselves they are not adjumenta helps to Heaven but impedimenta lets and snares Our greatest danger doth not lie in things simply evil but in lawful things Carnal men esteem these things as the best and place their happiness in them these things they affect and love and like and care for so that the heart is turned off from God and the pursuit of better things to entertain it self with these baser Objects This is to seek out baits for the flesh for the flesh is nothing else but the corruption of Nature which inclineth us to any inferior good and diverteth us from things truly good and spiritual as communion with and enjoyment of God Well now we have suited those that are after the flesh with an Object proper to them and agreeable with their inclinations 2. The next thing is What are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of the spirit They are all things pertaining to spiritual life and godliness You may conceive of them thus 1. Such things as the spirit revealeth Now he revealeth the mysteries of salvation or the deep things of God in Jesus Christ which the natural man is not capable of 1 Cor. 2.14 The whole Doctrine of godliness or salvation offered by God in Christ is the element of the renewed man his life and soul is bound up in it Psal. 119.103 How sweet are thy words unto my taste But a natural man savoureth not these things nor knoweth them nor loveth them if he be told of them They that are in a common way partakers of the Spirit are said to taste the good word Heb. 6.4 So far as the Spirit worketh upon them so far they have a relish for these things 2. Such things as the spirit worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.22 The fruits of the spirit are love joy peace long-suffering gentleness goodness faith patience meekness all internal excellencies The renewed man ever seeks to excel and advance in these things not to trim the body but to deck and adorn the soul 1 Pet. 3.3 4. Whose adorning let it not be the outward adorning of plaiting the hair and wearing of gold and putting on of apparel but let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price All his desires are to be strengthned with might in the inner man by the spirit Eph. 3.16 He rejoyceth and faints not under troubles while the inward man is safe 2 Cor. 4.16 for as the outward man decreaseth the inward man is renewed day by day If they can keep Grace alive in their souls that is their care their business their comfort The natural heart is altogether taken up about the outward man but the renewed heart about the inward man and an increase in holiness or spiritual strength for that is the great product of the sanctifying Spirit and that which they should mainly look after 3. Such things as the Spirit urgeth and inclineth unto and these are communion with God here and the full enjoyment of God hereafter The great impression which the Spirit leaveth upon the soul is a tendency towards God for his Office is to bring us to God into communion with him here God as a Judg by the Spirit of Bondage drives us to Christ as a Mediator and Christ as a Mediator by the Spirit of Adoption bringeth us to God as a Father Rom. 8.15 Ye have not received the spirit of bondage again to fear but ye have received the spirit of adoption whereby we cry Abba father One of the things which the spirit urgeth us to look after is the favour of God Psal. 4.6 7. Lord lift up the light of thy countenance upon us c. and communion with him here Psal. 17.15 As for me I will behold thy face with righteousness I shall be satisfied when I awake with thy likeness and the full enjoyment of God hereafter Rom. 8.23 We our selves who have the first fruits of the spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our bodies 2 Cor. 5.5 Now he that hath wrought us for the self same thing is God who also hath given unto us the earnest of the spirit always groaning longing to live with God for ever So when the unregenerate and regenerate are spoken of as Two contrary minds and affections Phil. 3.19 20. the one are said to mind earthly things the others are said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their conversation in Heaven The flesh draweth us off from God to things earthly and fleshly but the Spirit 's work is to raise the heart to things eternal and heavenly that our main business might be there Well now the things of the Spirit are all those things that are agreeable to the new and spiritual life as righteousness peace grace and glory the image of God and word of God these things suit with the new Nature III. Doct. That men discover their temper and constitution of soul by their respect to either of these Objects To evidence this to you 1. I will shew you what this minding is 2. Give you some Observations 3. The Reasons of the Point 1. What is this minding or respect Ans. It may be considered simply and apart or comparatively our respects to these contrary Objects being compared together 1. Simply by it self Our minding is bewrayed by the three Operations of man Thoughts Words and Actions That which he minds he often thinks of speaks of and seeks after be they the things of the flesh or of the spirit the life and vigor of our souls is seen in thinking speaking and acting 1. Mens thoughts will be where their hearts are and their Hearts are where their Treasure is Matth. 6.21 Carnal men are brought in thinking of their worldly affairs Luk. 12.17 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he dialogued with himself Not that it is simply unlawful to mind our earthly business I bring it to shew the temper of the men their hearts are always exercised with such kind of thoughts talking with themselves And on the other side godly men are remembring God and Heaven and pleased with these kind of thoughts My soul remembred thee in the night and they are described Mal. 3.16 They that feared the Lord and thought upon his name 2.
The same is true of words also they declare the Life and Vigor of our spirits for there is a quick intercourse betwen the Tongue and the Heart 1 John 4.5 They are of the world and speak of the world and the world heareth them mens speeches are as their temper is Prov. 10.20 The tongue of the just is as choice silver but the heart of the wicked is little worth When the heart is stored with knowledg and biassed by spiritual affections they will inrich others with their holy savoury profitable discourse but a drowsie unsanctified heart in man bewrayeth it self by his speeches and communications with others 3. By actions or what we seek after If all our business be to gratifie the flesh Luk. 12.21 or sowing to the flesh Gal. 5.8 it argues a fleshly mind On the other side they that have a spiritual mind make it their business to grow in grace Phil. 3.13 This one thing I do forgetting the things that are behind I press forward towards the mark of the prize of the high calling in Christ Jesus They labour for spiritual and heavenly things John 17.27 Seek the things that are above Col. 3.1 They mind the things of the spirit 2. Comparitively so the mark must be interpreted The simple Consideration is not so convictive as the comparative 1. Partly because all minding the flesh is not sinful but an over-minding the Flesh the body hath its necessities and they must be cared for yea take the flesh for sensitive Appetite to please it with lawful satisfactions is no sin for it is a Faculty put into us by God and in due subordination to Religion may be pleased to please it by things forbidden is certainly a sin and to prefer it before the pleasing of God is a great sin indeed for it is a Character of them who are in a state of damnation that they are lovers of pleasures more than lovers of God 2 Tim. 3.4 Therefore tho we must observe our Thoughts Words and Actions Yet it must be thus interpreted not to condemn every act but that we may know in what proportion the vigor of mind is manifested and carried out to either of these Objects by Thoughts Words or Actions If our thoughts of the world shut out all thoughts of God Psal. 12.4 God is not in all their thoughts If our thinking of spiritual things be too rare unfrequent and unpleasing to us we are after the flesh so for words if we are heartless in our talk of heavenly things and we are in our element when speaking of carnal things and when a serious word is interposed for God we frown upon the motion so for actions compare mens care for the world with their care for their souls if they more earnestly and industriously seek to please the flesh than to save their souls it is a sign the flesh and its interests are predominant in them all things are done superficially and by the by in Religion not as becomes those that work from and for life with any diligence and Fervency There is no proportion between endeavours for the world and their preparations for eternal life all is earnest on one side but either nothing is done or in a very slight manner on the other side their thoughts and love and life and strength are wholly occupied and taken up about the things of the flesh 2. Partly Because we must distinguish between the sin of flesh-pleasing and the state of flesh pleasing for a man is to judg of his spiritual condition not by single acts but his state or the habitual frame of his heart Who is there among Gods own Children who doth not mind the flesh and too much indulge the flesh but they who make it their business to please the flesh are over careful about it Rom. 13.14 Who make provision for the Flesh to fulfil the lusts thereof And so indulge the minding of the flesh as not to mind the things of the spirit so that vain pleasures do exceed their delight in God and kill it yet more and more and bring a slavery upon themselves which they cannot help Tit. 3.3 Serving divers lusts and pleasures and being captivated by the fleshly part they have contracted a strangeness and enmity to God and his ways Rom. 8.7 They that have no relish for the joys of faith and the pleasures of Holiness and do habitually prefer the natural good of the body before the moral spiritual and eternal good both of body and soul these are in a state of carnality II. The Observations 1. This minding of the flesh must be interpreted not with respect to our former estate for alas all of us in times past pleased the flesh and walked according to the course of this world and had in time past our conversation in the lusts of the Flesh fulfilling the will of the Flesh and of the mind Eph. 2.3 It was God that loosed our shackles Tit. 3.3 We our selves were sometimes foolish disobedient deceived serving divers lusts and pleasures c. but after the kindness and love of God appeared towards mankind c. If we yet please the flesh we are not the servants of Christ but if we break off this servitude God will not judg us according to what we have been but what we are 2. To know what we are We must consider what Principle liveth in us and groweth and increaseth and on the other side what decreaseth the interest of the Flesh or the interest of the spirit for these two are contrary and the one destroyeth the other the love of the world and the flesh estrangeth us from God 1 John 2.15 Love not the world nor the things of the world if any man love the world the love of the father is not in him On the other side minding the things of the spirit deadneth our Affections to the world and the baits of the flesh The Conversation in Heaven is opposed to the minding of earthly things Phil. 3.19 20. Whose God is their belly whose glory is in their shame who mind earthly things but our conversation is in Heaven So much of affection as we give to the one we take from the other Col. 3.2 Set your affections on things above and not on things of the earth Now we are to consider if we grow more brutish forgetful of God unapt for spiritual things the flesh gaineth But if the spiritual inclination doth more and more discover it self with life and power in our Thoughts Words and Actions the flesh is in the wane and we shall be reckoned among those that walk not after the flesh but after the spirit we have every day a higher estimation of God and Christ and Grace and Heaven and thereby we grow more dead to other things 3. Some things more immediately tend to the pleasing of the flesh others more remotely Immediately as bodily Pleasures and therefore our inclinations to them are called fleshly lusts as distinguished from worldly lusts Tit. 2.12 or
have as the constitution is so is the Gust and Tast Tell a carnal Person of the joys of the Life to come the comforts of the Spirit the Peace of a good Conscienee the sweetness that is in the Word and Ordinances they find no more savour in these things than in the white of an egg or a dry chip but Banquets merry meetings and idle sports they have a complacency for these things and soon find a delight free and stirring at the mention of them their hearts are in the house of mirth Eccles. 7.4 To be well clad and well fed maintained in Pomp and State these are the Things which are most sweet and pleasing to them and which they most desire and seek after for they mind these things and so bestow their care and delight upon them and can spend Days and Hours without weariness in them carnal men relish no sweetness in Religion 1 Cor. 2.14 But the natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned As they do not perceive them so not receive them these are not the Things which are likely to make an Impression upon their souls But on the contrary the spiritual minding is discovered by this because 't is best pleased with spiritual things spiritual minds find a marvellous sweetness and comfort in the Word of God and the means of Grace and Salvation Psal. 119.103 How sweet are thy words to my tast yea sweeter than honey to my mouth and Psal. 63.5 My soul shall be satisfied as with marrow and fatness and Job 23.12 I have esteemed the words of his mouth more than my necessary food What gladness doth Communion with God put into their hearts One day with him is better than all those flesh-pleasing Vanities wherewith others are deluded and inticed from God 3. It reacheth also to practise and implieth earnest prosecution and so to be carnally minded is to make the things of the flesh our work and scope to be spiritually minded is to make that our work and trade to seek after the things of the spirit therefore the course of mens actions and the trade of their lives is to be considered Our business sheweth our bent and what we constantly frequently and easily practice discovereth the over-ruling principle Wicked men have their good moods and godly men have their carnal fits the constant practice sheweth the prevailing inclination to mind the things of the flesh or spirit is to seek after them in the first place when men are seriously constantly readily willingly carried to those things which please the flesh without any respect to God and eternal life Effects shew their causes if the drift and bent of our lives be not for God and salvation and our great business in the world be not the pleasing of God and the saving of our own souls and this be not chiefly minded and attended more than all the pleasures honours and profits of the World God hath not the precedency but the flesh Walking after the flesh or the spirit is the great discriminating note in this place propounded ver 1. amplified afterwards by minding the things of the flesh and then living after the flesh ver 13. so Gal. 6.8 He that soweth to the flesh shall of the flesh reap corruption but he that soweth to the spirit shall of the spirit reap life everlasting We must see whether our lives be a sowing to the flesh or the spirit The mind leaveth a stamp upon the actions as a godly man sheweth spirit in all things so a carnal man sheweth flesh in all things Zach. 14.21 On every pot in Jerusalem and in Judah shall be holiness to the Lord of hosts As God sheweth his Divine power in every creature in a Gnat or Pile of grass as well as the Sun so a Christian sheweth grace in all things on the contrary carnal men shew their mind in all things not only in eating and drinking and trading but in preaching praying and coâ—fâ—rence about holy things The one goeth about his worldly business with an heavenly mind casts all into the mould of Religion the other goeth about his heavenly business with a carnal and worldly mind the flesh doth not only influence his common actions but his duties either to feed or hide a lust to serve his Worldly mind and vain glory or else that he may more plausibly carry it on without blame before men or check of conscience and so maketh one duty excuse another 'T is the flesh maketh him pray preach confer about holy things give alms and seemingly forgive enemies or do that which is outwardly and materially just Thus you see what is the carnal minding only I must tell you that because the Apostle saith it is death or the high way to everlasting destruction we must more acurately state the matter 1. The minding of the flesh must be interpreted not barely of the acts but the state Who is there among Gods children that doth not mind the flesh and too much indulge the flesh but yet he doth not make it his business to please the flesh but rather mortifieth and subdueth it Gal. 5.24 and they that are Christs have crucified the flesh and they are still labouring that they may subdue it more and more 1 Cor. 9.27 but I keep under my body and bring it into subjection 2. This minding of the flesh or spirit must be understood as to the prevalency of each principle that is to say when we mind the flesh so as to exclude the minding of the spirit and the things that belong to the spirit 1 Joh. 2.15 If any man love the world and the things of the world the love of the Father is not in him And so on the other side when we so mind the spirit as that it deadneth our affections to the world and baits of the flesh Gal. 6.14 the conversation in heaven is that which is opposite to minding earthly things Phil. 3.19 20. Therefore if the flesh can do more constantly and ordinarily to draw us to sin than the spirit to keep us from it we are under the power of the fleshly mind 3. This minding of the flesh must be interpreted with respect to continuance not with respect to our former state For alas all of us in time past pleased the flesh and walked according to the course of this World in the lusts of the flesh Tit. 3.3 We were sometimes foolish and disobedient serving divers lusts and pleasures and if we yet please the flâ—sh we are not the servants of Christ. But if we break off this servitude and do at length become servants of righteousness God will not judg us according to what we have been but what we are therefore it is our duty to consider what principle liveth in us and groweth and encreaseth whether the interest of the flesh decreaseth or the interest of the spirit if we grow more brutish
own personal eternal interest have an undoubted evidence of their love to Christ but we cannot say that none love Christ but those which arrive at that height and degree But this is both exclusive and inclusive The Text sheweth it to be exclusive he that hath not the spirit is none of his That is not grafted as a living member into Christs mystical body for the present nor will he be accepted or approved as a true Christian at last at the day of Christs appearing to be none of Christs is to be disowned and disclaimed by Christ Depart from me I know you not How grievous is the thought of it to any good Christian Secondly 'T is inclusive 1 John 2.13 Hereby we know that we dwell in God and he in us because he hath given us of his Spirit These are magnificent Words and such as we should not have used if God had not used them before us 'T is much nearness to dwell one with another 't is more nearness to dwell one in another this is mutual and reciprocal between God and a believer if we have his Spirit we may safely conclude it To prove this let us see 1. What it is to have the spirit 2. Why this is the Evidence that we are true Christians For the first Question take these Explanations 1. By the spirit of Christ is not meant any created habit and gift For the new nature is sometimes called the Spirit John 3.6 But the third person in the Trinity called the Holy Ghost is here meant For he is spoken of as a person that dwelleth in Believers in the former part of the verse and dwelleth in them as in his Temple as one that leadeth guideth and sanctifieth them yea as one that will at length quicken their Mortal bodies v. 11. Which no created habit and Quality can do Yea he is called the spirit of God and the spirit of Christ. If so be the spirit of God dwell in you And in the words of the Text if any man have not the spirit of Christ Because he proceedeth from the Father and the Son John 15.26 When the comforter is come whom I will send to you from the Father even the spirit of truth which proceedeth from the Father This is the spirit which is spoken of in this place 2. This spirit is had or said to be in us We have not only the Fruit but the Tree But how have we him We have a right to his person he is given to us in the Covenant of Grace as our sanctifyer as God is ours by Covenant so is the spirit ours as well as the Father and the Son and he is present in our hearts as the immediate Agent of Christ and worker of all grace 'T is true in respect of his essence and some kind of operation he is present in all Creatures Psal. 139.7 Whither shall I go from thy spirit Whither shall I fly from thy presence God filleth all things with his spirit and presence And therefore when some are said to have him and others not to have him 't is understood of his peculiar presence with respect to those Eminent operations and effects which he produceth in the hearts of the faithful and no where else For he is such an Agent no where as he is in their hearts Therefore they are called Temples of the Holy Ghost 1 Cor. 3.16 and 1 Cor. 6.19 Because he buildeth them up for an Holy use and also dwelleth and resideth there maintaining Gods Interest in their Souls 3. These Eminent Operations of the Holy Ghost are either in a way of common gifts or special graces as to common gifts Reprobates and Hypocrites may be said to be partakers of the Holy Ghost Heb. 6.4 Balaam had the gift of Prophesie and Judas the gift of Miracles as well as the rest of the Apostles so 1 Cor. 12. The Apostle discourseth at large of the Gifts of the Spirit and concludeth but I shew you a more excellent way verse 31. And then taketh it up again 1 Cor. 13.1 2. Though I speak with the tongue of men and angels and have not charity I am become as a sounding brass or a tinkling cymbal and though I have the gift of prophecy and understand all mysteries and all Knowledge and though I have all Faith so that I could remove Mountains and have no Charity I am nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are dona ministrantia gifts for the Service of the Church such as profound knowledge utterance in Preaching or Praying or any other Ministeral acts and Dona Sanctificantia such as Faith Hope and Love the former may render us useful to the Church but not acceptable to the Lord. The superficial Christianity is rewarded with common gifts but the real Christianity with Special Graces all that profess the Faith are visibly adopted by God into his Family and under a visible Administration of the Covenant of Grace so far as they are Adopted into Gods Family so far they are made partakers of the Spirit Christ giveth to common Christians those common gifts of the Spirit which he giveth not to the heathen world as knowledg of the mysteries of Godliness abilities of utterance and speech about Heavenly things some affection also to Spiritual and Heavenly things called a tasting of the good Word the Heavenly gift and the powers of the world to come these will not prove us true Christians or really in Gods special favour but only visible professed Christians 4. The spirit as to Sanctifying and saving effects may be considered as spiritus assistens aut in formans either as moving warning or exciting by transient motions so the wicked may be wrought upon by him as to be convinced warned excited how else can they be said to resist the Holyghost Acts 7.51 and the Lord telleth the Old World Gen. 6.3 That his spirit should not always strive with them Surely besides the Counsels and Exhortations of the Word the Spirit doth rebuke warn and excite them and moveth and stirreth and striveth in the Hearts of all carnal creatures or else these expressions could not be used 5. There are such effects of his sanctifying grace as are wrought in us per modum habitus permanentis to renew and change us so as a man from carnal doth become spiritual the Spirit of God doth so dwell in us as to frame heart and life unto holiness this work is sometimes called the new Creature 2 Cor. 5.17 And sometimes the divine nature 2 Pet. 1.4 It differeth from gifts because they are for outward service but this conduceth to change the heart it differeth from actual motions and inspirations because they may vanish and die away without any saving impression left upon the heart it differeth from those slighter dispositions to Godliness which are many times in temporaries because they are but a light tincture soon worn off and have no power and mastery over sensual affections if they restrain them a little they do not
mortifie and subdue them Good motions are as a dash of Rain and those weak inclinations and good dispositions which are in temporaries are as a Pond or Pool which may be dryed up but this saving and sanctifying work is as a Spring John 4.14 Two things are considerable in it 1. It 's Continuance and Radication 2. It 's Efficacy and Predominancy 1. The radication is set forth by the notions of the Spirits dwelling in us John 14.17 He shall be in you and dwell in you It s resting upon us 1 Pet. 4.14 The Spirit of God and of Glory rest upon you He taketh up his abode with us John 14.23 We will come to him and make our abode with him 'T is not a visit and away or a lodging for a night but a constant residence he taketh up his Mansion in our hearts Some have fits and qualms of Religion motions of conviction and joy but not a settled bent of Heart towards God and Heaven 2. It s prevalency and predominancy for where the Spirit dwelleth there he must rule and hath the command of the house he dwelleth in the Soul he dwelleth so as to govern directing and inclining us so as to do things pleasing unto God weaning us from the World 1 Cor. 2.12 This is called the receiving not the Spirit of the World but that which is of God Mastering and taming the Flesh both its gust and savour Rom. 8.5 for they that are after the flesh do mind the things of the flesh Its deeds and motions Rom. 8.13 If ye mortifie the deeds of the body ye shall live The Flesh will rebel but the Spirit gets the upper-hand for the Dominion and sovereignty of the Flesh is not consistent with the having of the Spirit the Flesh is subdued more and more where the Spirit cometh he cometh to govern to suit the heart to the will of God and to give us greater liberty towards him 2 Cor. 3.17 Where the spirit of the Lord is there is liberty The objects of sense which feed the flesh make less Impression upon us and the love of sin is more and more conquered Now take it thus explained you may know what it is to have the Spirit namely the dwelling and working of the Spirit in our Souls mortifying the flesh and causing us to live unto God 2. Why is this an evidence that we are true Christians here I shall prove two things 1. That all true Christians have this sanctifying Spirit 2. That 't is the certain evidence and proof of their being Christians or having an interest in Christ. 1. That all that are true Christians have it I prove it 1. From the promise of God who hath promised it to them and surely his love and faithfulness will see it made good Zech. 12.10 I will pour upon them the spirit of grace and supplications and Prov. 1.23 Turn unto me and I will pour out an abundance of spirit unto you and Rev. 22.17 Whosoever will let him drink of the water of life freely By the water of life is meant the spirit as appeareth John 7.38 39. So in many other places Now surely Gods word will not fall to the ground but must be accomplished 2. From the merit of Christ. Two Things Christ purchased and bestowed upon all his people his righteousness and his spirit 2 Cor. 5.21 He was made sin for us that we might be made the righteousness of God in him Gal. 3.14 That we might receive the promise of the spirit through faith the Rock was smitten by the rod of Moses twice 1 Cor. 10.4 And these two gifts are inseparable where he giveth the one he giveth the other We have both or none 1 Cor. 6.11 But ye are justified in the name of our Lord Jesus and by the spirit of our God And Tit. 3.5 6 7. But according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost which be shed on us abundantly through Jesus Christ our Saviour that being justified by his grace we should be made heirs according to the hope of eternal life He freeth us at the same time a malo morali which is sin and a malo naturali which is punishment 3. When we enter into the covenant of Grace we enter into covenant with Father Son and Holy Ghost With God and with the Redeemer and with the Sanctifier Mat. 28.19 We are baptized in the name of the Father Son and Holy Ghost What is our Covenant with the Holy Ghost It implieth both our duty and our benefit our benefit that we expect is that the Holy Ghost should regenerate us and renew us to the Image of God and plant us into Christ by faith and then dwell in us and maintain Gods Interest in our souls and so make us Saints and Believers And our duty is to consent to give up our selves to him as our Sanctifier and to obey his powerful Motions before we are made partakers of the Holy Ghost 4. The necessity of having the Spirit appeareth in that without him we can do nothing in Christianity from first to last 'T is the Spirit uniteth us to Christ and planteth us into his mystical body 1 Cor. 12.13 By one spirit we are baptized into one body 'T is by the Spirit we give up our selves to God as our God and reconciled Father in Christ and to Christ as our Redeemer and Saviour and so are planted into his Mystical body 1 Cor. 6.17 But he that is joyned to the Lord is one spirit As a Man and a Harlot are one flesh so we are one Spirit ' The union is Spiritual for kind and the Spirit is the author of it So for further Sanctification and Consolation and Mortification take it either for the purging out lusts or suppressing the acts of sin For the purging out of lusts 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth through the Spirit Pride worldliness and Sensuality these are purged out more and more by the Spirit Or suppressing the acts of sin Rom. 8.13 If ye through the spirit do mortifie the deeds of the body So for vivification he infuseth Life and quickneth and maintaineth it in our Souls Gal. 5.25 If we live in the spirit let us also walk in the spirit Strengthning it Eph. 3.16 That he would grant according to the riches of his grace to be strengthned with might by his Spirit He maketh it fruitful and exciteth it Ezek. 36.27 I will put my spirit into you and cause you to walk in my ways For Consolation to uphold our hearts in the midst of all trials and difficulties then we may go on cheerfully and in a course of holiness Acts 9.13 They walked in the fear of God and the comforts of the Holy ghost To comfort us with the sense of Gods love in all our tribulations Rom. 5.5 Because the love of God is shed abroad in our hearts by the Holy ghost which is given unto us To
wait for Eternal life Gal. 5.5 But we through the spirit do wait for the hope of righteousness by Faith That is which is built upon it 2. This spirit is the evidence of mens being true Christians the only sure and proper Evidence this will appear 1. By the Metaphors and terms by which the Spirit is set forth he is called a Seal a Witness and an Earnest Who hath sealed us and given us the earnest of his spirit in our hearts 2 Cor. 1.22 and Eph. 1.13 14. After ye believed ye were seald with the holy spirit of promise Men used to set their mark and stamp upon their wares that they might own them for theirs God sealeth by his spirit his stamp is his Image 2 Cor. 3.18 We are changed into his image from glory to glory So he is also set forth under the notion of a Witness Rom. 8.16 The Spirit it's self beareth witness What is the Witness of the Spirit Not an immediate revelation or oracle in your bosomes to tell you that you are Gods Children but the renovation of the Soul and the constant operation of the holy Spirit dwelling and working in you this testifieth to our consciences or Spirits that God hath adopted us into his Family thus the Spirit is a Witness to the Scriptures So he is set forth as an Earnest 2 Cor. 5.5 Now he that hath wrought us to this self same thing is God who hath also given us the earnest of his spirit An Earnest is part of the sum we have somewhat of the Life and peace and joy of the Spirit now which inableth us to wait with the more comfort and assurance for our future Blessedness 2. From the congruity of this Evidence 1. The coming down of the Holy ghost upon him as the evidence of Gods love to Christ and the visible Demonstration of his filiation and Sonship to the world The Evidence of Gods love Joh. 3.34 The Father loved the Son and gave him the spirit without measure Now Christ prayed John 17.26 That the love wherewith thou hast loved me may be in them and v. 23. That the world may know that thou hast sent me and hast loved them as thou hast loved me None will think in degree therefore in kind that God would manifest his love to us as he did to him by the gift of the Holy Spirit or his filiation John knew Christ to be the Son of God by the spirit descending and abiding on him Joh. 1.32 I saw the spirit descend from Heaven like a Dove and it abode on him Yea God himself owned this as a demonstration of his Sonship Matt. 3.17 This is my well beloved Son in whom I am well pleased So do we know our selves to be the children of God by the spirits inhabitation and sanctifying work upon our souls 2 The pouring out of the spirit was the visible evidence given to the church of the sufficiency of Christs satisfaction When God was reconciled then he shed forth the spirit Acts 2.33 Therefore being at the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which ye now see and hear so Joh. 7.38 39. He that believeth in me as the Scripture saith out of his belly shall flow rivers of living water this he spake of the spirit which they that believed on him should receive for the Holy Ghost was not yet given because Jesus was not yet glorified Now this is true of Gods Love and Reconciliation to us in particular when he is pacified he giveth the spirit because the part followeth the reason of the whole and the atonement made and the atonement received Rom. 5.11 are evidenced the same way even by this fountain of living water which is given to all believers 3. This is the witness of the truth of the Gospel and therefore the best-pledg of the Love of God we can have in our hearts for the believers hopes are confirmed the same way the Gospel is confirmed that which confirmeth Christianity confirmeth the Christian The Extract and original Charter are confirmed by the same stamp and impression the spirit confirmeth the love of God to sinners and therefore the love of God to me Act. 5.32 And we are witnesses of these things and so is the Holy Ghost whom God hath given to them that obey him The word was confirmed by the great wonders wrought by the Holy Ghost Heb. 3 4. God bearing them witness with signs and wonders and divers gifts of the Holy Ghost The sanctifying spirit John 17.17 Sanctify them through the truth thy word is truth 1 John 5.10 He that believeth on the Son hath the witness in himself The spirit comforting the conscience by the blood of Christ and sanctifying the heart and cleansing it as with pure water This also is our evidence 3. From the Qualities of this evidence and so it is most apt to satisfie the doubting conscience concerning its interest in Christ and his benefits 1. 'T is a great benefit becoming the love of God to give us his holy spirit 'T is more than if he had given us all the world Persons that have been at variance will not believe one another unless their Reconciliation be verified by some remarkable good turn and visible testimony of love A great Offender reconciled to Augustus yet would not believe it unless he put some notable mark of his favour upon him as David to Amasa making him General of his Army Surely the breach hath been so great between us and God that we shall have no peace and joy in believing till we have some gift that may be a perfect demonstration that he is at peace with us Rom. 5.11 We joy in God as those that have received the atonement The pledg of it is in the gift of the spirit Most mens patience cometh from their stupidness their confidence from their security their quiet from their mindlesness of heavenly things but the soul that is in good earnest must have a witness of Gods love or a sufficient proof that he is reconciled and taken into Gods Family made an heir according to the hope of eternal life which is the spirit of adoption Gal. 4.6 And because ye are sons God hath sent the spirit of his son into your hearts crying Abba Father 2. 'T is most sensible as being within our own hearts The death of Christ was a Demonstration of Gods love but that was done without us on the Cross and before we were born Justification is a blessed Priviledg but either that is Gods act in Heaven accepting us in Christ or else in the sentence of the law by which we are constituted just but this cometh into our hearts Gal. 4.6 God hath sent the spirit of his son into our hearts so 2 Cor. 1.22 He hath given us the earnest of the spirit in our hearts so 1 John 5.11 He that believeth hath the witness in himself compare the eighth Verse 3. 'T
is a permanent and abiding testimony By his constant operation we are acquainted with him and know him what moveth and stirreth in us but now and then we understand not but the Holy Ghost is familiar with us resideth and dwelleth in our hearts we feel his pulse and motions John 14.7 I will send 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 in you and shall be in you Therefore they know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that constantly feel his Operations in comforting quickning instructing them they may see how they are beloved of God and minded by him upon all occasions the effects of the spirit are life holiness faith strength joy comfort and peace he enlightneth our understanding confirmeth our faith and assures us of salvation exciteth us to prayer stirreth up holy desires and motions comforteth us in crosses awakeneth us in groans after heaven Now those that have such constant experience of the illuminating sanctifying quickning work of the spirit on their souls cannot but know what kind of spirit dwelleth and worketh in them 4. The sanctifying spirit is the surest note of our reconciliation with God as that which will not deceive us when he sanctifieth he is pacified towards us Heb. 13.20 21. Now the God of peace that brought again from the dead our Lord Jesus the great shepherd of the sheep through the blood of the everlasting covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his sight And 1 Thes. 5.23 The very God of peace sanctifie you wholly in body soul and spirit 2 Cor. 5.17 18. If any man be in Christ he is a new creature old things are passed away behold all things are become new And all things are of God who hath reconciled us to himself by Jesus Christ. A man lieth open to delusions by other evidences and may be long enough without true and solid comfort 4. From Gods constant government But there is a twofold way of Providence by which he governeth the world or else conducteth souls to glory There is an external sort of government by prosperities and adversities and afflictions and worldly blessings now these have their use to invite us to obedience and to caution us against sin but these things are not dispencâ—d as sure evidences of Gods love and hatred Eccles. 9.2 Worldly good things may be given in anger lest men should be marked out by their outward condition rather than the disposition of their souls God would not distinguish the good by the blessings of his common providence nor brand and mark out the bad by their afflictions Therefore these mercies that run in the channel of common providence are dispenced promiscuously But God hath another way of internal government carried on within the soul by troubles of conscience for sin and the comforts of a good conscience as the reward of obedience Now in this sort of Government the influence of the spirit is mainly seen God sheweth his anger or his love his pleasure or displeasure by giving and withholding the spirit When he is pleased we have the Testimony of it in our Consciences by the presence and comforts of the spirit when displeased he withdraweth the spirit this is reward and punishment the accesses and recesses of the spirit if we have sinned Psal. 51.10 Cast me not away from thy presence and take not thy holy spirit from me The retaining and withholding the spirit is one of the greatest calamities in the world v. 11. renew a right spirit in me 12. and uphold me by thy free spirit On the contrary the reward of obedience is the increase of the spirit Rom. 14.17 For the kingdom of God is not in meats and drinks but righteousness and peace and joy in the Holy ghost Now this being Gods constant way of internal government whereby he manifesteth his pleasure or displeasure by withholding or withdrawing or giving out his spirit and this a surer way than the effects of his external Providence I cannot say God hateth me because he denieth earthly blessings or blasteth them when bestowed This may be for other reasons than to manifest his anger or hatred I cannot say God loveth me because I enjoy outward prosperity but if I have the spirit that is never given in anger 1. VSE is To perswade us to seek after the presence of the spirit in our hearts 'T is not enough to be baptized to have the common Faith and Profession of Christians no we must also have the spirit of Christ for while we are carnal we are Christians only in the Letter two things I will press you to To receive and retain him to get him and keep him 1. Get him See that he be entred into your hearts to recover your souls to God John 3.5 See that you be born again of water and of the Spirit And not only so but get an increase and supply of the Spirit of Jesus Christ Phil. 1.17 Through your prayers and the supply of the Spirit of Jesus Christ. Seek more of the Spirit and lose him not in part nor in whole quench not the spirit Eph. 4.30 To encourage you consider God is ready to give the holy spirit Luke 11.13 And Christ hath purchased it that it might not be shed on us in a sparing manner Tit. 3.5 6. 'T is applied to us by the Word or Gospel-Dispensation 2 Cor. 3.18 Baptism hath its use Tit. 3.5 It doth not signifie so much the blood of Christ as the sanctifying cleansing spirit purchased thereby The promise of the spirit is sometimes made absolutely as Zech. 12.10 I will pour out a spirit of grace and supplication as implying the first grace you must take your lot if you miss of it 't is long of your selves you resist former warnings motions and strivings of the spirit wait in the use of means Sometimes conditionally to faith John 7.39 This he spake of the spirit which they that believe on him should receive Sometimes to Repentance Acts 2.38 Repent and thou shalt receive the gift of the Holy Ghost Prov. 1.38 Now these must be often renewed if we would get more of the spirit into our hearts for the spirit is continued and encreased to us by the same acts by which it is gotten at first by faith and repentance faith assenting or consenting or denying 1. Assenting with admiration of the infinite goodness and love of God shining forth to us in our redemption by Christ the assent must be strong that it may more effectually lead on other parts of faith and because the actions of the three Persons are a great Mystery 1 Pet. 1.2 Elect according to the foreknowledg of God the father through the sanctification of the spirit unto obedience and sprinkling of the blood of Jesus Here is the eternal love of the Father the infinite merit of Christ and the all powerful operation
every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need so for all duties that we are called unto 1 Cor. 15.10 By the grace of God I am what I am and his grace which was bestowed upon me was not in vain but I laboured more abundantly than they all and yet not I but the grace of God which was in me and Heb. 13.21 Working in you that which is pleasing in his sight through Jesus Christ. Now you see what 't is to have Christ in us none but these are real Christians 1. Because We must first be partakers of Christ before we can be paratkers of any saving benefit purchased by him As members are united to the head before they receive sense and motion from it Christ giveth nothing of his purchase to any but to whom he giveth himself first 1 John 5.12 And to whom he giveth himself to them he giveth all things needful to their salvation 2. Where Christ once entreth there he taketh up his abode and lodging not to depart thence dwelling noteth his constant and familiar presence he doth not sojourn for a while but dwelleth as a man in his own house and castle There is a continued presence and influence whereby they are supported in their Chistianity He dwelleth in us and we in him and we know that he abideth in us by his spirit 1 John 3.24 and John 14.23 If a man love me he will keep my words and my father will love him and we will come unto him and take up our abode with him Not a visit and away but a constant residence John 15.5 He that abideth in me and I in him the same bringeth forth much fruit 3. Where Christ is he ruleth and reigneth for we receive him as our Lord and Saviour Col. 2.6 As ye received Christ Jesus the Lord so walk in him We received him that he may perform the office of a Mediator in our hearts and teach us and rule us and guide us by his spirit All others know him by hearsay but these know him by experience the testimony of Christ is confirmed in them Others talk of Christ but these feel him others have him in their ears and tongues but not in their hearts or if the heart be warm and heavenly for a fit it quickly cooleth and falleth to the earth again Then here doth our true happiness begin to find Christ within us this is that which giveth the Seal to Christ without us and all the Mysteries of Redemption by him for you have experienced the power and comfort of it in your own souls you find his image in your hearts and his spirit conforming you to what he commandeth in the word and have a suitableness to the Gospel in your souls you may look with an holy confidence for help to him in all your necessities when others look at him with strange and doubtful thoughts because nearness breedeth familiarity and the sense of his continual love and presence begets an holy confidence to come to him for mercy and grace to help in short when others have but the common offer you have a propriety and interest in Christ Christ without us is a perfect Saviour but not to you the appropriation is by union he came down from Heaven took our nature died for sinners ascended us into Heaven again to make Intercession at the Right Hand of the Father all this is without us Do not say only there is a Saviour in Heaven is there one in thy heart There is an Intercessor in Heaven is there one in thy heart Rom. 8.26 But the spirit its self maketh intercession for us with groanings which cannot be uttered He was born of the Virgin is he formed in thee Gal. 4.19 He died are you planted into the likeness of his death Rom. 6.5 He is risen from the dead do you know the power of his Resurrection Phil. 3.10 Are you raised with him Col. 3.1 He is ascended are you ascended with him Eph. 2.6 Christ without us established the merit but Christ within us assureth the Application Secondly I come now to the concession The body is dead because of sin Here observe the Emphasis of the expression the body is dead not only shall die or must die but is dead He expresseth himself thus for two reasons first because the sentence is past Gen. 2.17 and Heb. 7.29 It is appointed for all men once to die Therefore as we say of a condemned man he is a dead man by reason of the Sentence past upon him So by reason of this sentence our body is a mortal body liable to death sentenced doomed to death and must one day undergo it The Union between it and the Soul after a certain time shall be dissolved and our bodies corrupted The execution is begun mortalitity hath already seised upon our bodies by the many infirmities tending to and ending in the dissolution of nature We now bear about the marks of Sin in our bodies the harbingers of death are already come and have taken up their lodging aforehand The Apostle saith In deaths often how many deaths do we suffer before death cometh to relieve us by several diseases as Collicks Meagrims Catarrhs Gout Stone and the like all these prepare for it and therefore this body though glorious in its Structure as it is the workmanship of God is called a vile body as it is the subject of so many diseases yea and its self is continually dying Heb. 11.12 therefore sprang there even of one and him as good as dead We express it a man hath one foot in the grave 2. The reason is assigned Because of Sin death is the most ordinary thing in the world but its cause and end are little thought of this expression will give us occasion to speak of both its meritorious cause and its use and end both are implyed in the clause Because of Sin 1. It implyeth the meritorious cause Death is not a natural accident but a punishment we die not as the beasts die or as the Plants decay no the Scripture telleth us by what Gate it entered into the World namely that 't is an effect of the justice of God for mans Sin Rom. 5.12 By one man sin entred into the world and death by sin And 't is also by Covenant therefore called wages Rom. 6.23 Sin procured it and the law ratifies it I but doth it so come upon the faithful I Answer though their sins be forgiven yet God would leave this mark of his displeasure on all mankind that all Adams Children shall die for a warning to the World Well then sin carryes death in its bosome and to some this death is but a step to Hell or death to come 't is not so to the Godly yet in their instance God would teach the World the sure connexion between death and Sin whosoever hath been once a sinner must die 2. It s end and use The
have petty ones attending them must be chiefly attended by us and we must not discontinue the work till we have gotten some power against them and they be considerably weakned Be it lust or passion or sloath and dulness or worldliness or pride we must Pray and Pray again as Paul Prayed thrice grace must watch over it and keep it under and abate it by contrary actions that we may the better govern this inclination and reduce it to reason 5. Take heed of an unmortified frame of spirit there are certain dispositions of heart which argue much unmortifiedness and do loudly call for this remedy and cure even the grace of the spirit whereby we may be healed as first impotency of mind whereby temptations to sin are very catching and do easily make impression upon us The heart like tinder soon taketh fire from every spark certainly there is great life in our lusts when a little occasion awakeneth them As it is said of the young fool in the Proverbs he goeth after her suddenly Pro. 7.22 That is as soon as inticed Upon the least provocation we grow passionate the temptation findeth some prepared matter to work upon as straw is more easily kindled than wood Now this calleth upon us to weaken the inclination 2. When the temptation is small a little adversity puts us out of all courage and patience Pro. 24.10 If thou faint in the day of adversity thy strength is small If we be so touchy that we cannot bear the common accidents of the world how shall we bear the most grievous persecutions which we are to endure for Christs sake For the other sort of corruptions for handfuls of Barley or a piece of Bread will that man transgress So selling the righteous for a pair of shooes Selling the Birthright for one morsel of Meat She is a common prostitute that will take any hire A little thing makes a stone run down hill Certainly the heart must be looked after the bias and inclination of it to God and Heaven more fixed 3. When lusts are touchy storm at a reproof If the word break in upon the heart with any evidence carnal men cannot endure it 1 Kings 22.8 He doth not propechy good concerning me but evil 't is a bad crisis and state of soul when men would be soothed in their lusts cannot endure close and searching truths but either affect general discourses that they may creep away in the crowd without being attacked or loose garish strains that please the fancy but do not reach the heart or must be honyed and oyled with grace scarce can endure the Doctrine of Mortification none need it so much as they or love flattery more than reproof 't is a sign sin and they are agreed and they would sleep securely Not only did an Herod put John in Prison but an Asâ— put the Prophet in the stocks 2 Chron. 16.10 4. In case of great spiritual deadness The heart hath too freely conversed with sin and so groweth less apt for God Psal. 119.37 Turn away mine eyes from beholding vanity and quicken me in thy ways and Heb. 9.14 How much more shall the Blood of Christ purge your consciences from dead works to serve the living God Our vivification is according to the degree of our mortification and therefore great deadness argueth the prevalency of some carnal distemper 5. Live much in doing good The intermitting of the exercise of our love to God maketh concupiscence or the carnal love to gather strength and when men are not taken up with doing good they are at leasure for temptations to entice them to evil our lusts have power indeed to disturb in holy duties but 't is when we are remiss and careless and usually 't is the idle and negligent who are surprized by sin as David walking on the Terras 2 Sam. 11.2 Diabolus quem non invenâ—â— occupatum c. I will close all with these two remarks 1. That 't is more sweet and pleasant to mortifie your lusts than to gratifie them Stolen waters are sweet and bread eaten in secret is pleasant but the dead are there Prov 9.17 so Job 20.12 13 14. Tho wickedness be sweet in his mouth tho he hide it under his tongue though he spare it and forsake it not but keep it still within his mouth yet his meat in his bowels it is the gall of asps within him Sin is but a poisoned Morsel Mortification is not pleasant in its self yet in its fruits and effects 't is rewarded with joy and more occasions of thanksgivings we shall have Rom. 7.24 25. Oh wretched man that I am who shall deliver me from the body of this death I thank God through Jesus Christ our Lord. 2. If you enter not into a war with sin you enter into a war with God shall sin be your enemy or God the Eternal Living God Ezek. 23.14 Can thine heart endure or can thine hands be strong in the days that I shall deal with thee I the Lord have spoken it and will do it SERMON XIX ROM VIII 13 If ye through the spirit do mortifie the deeds of the body DOCT That in mortifying of sin we and the Spirit must concur Here I shall handle 1. The manner of this Co-operation 2. The necessity of it 1. To state the manner of this Co-operation First We must know what is meant by the Spirit 't is put either for the Person of the Holy Ghost or for his Gifts and Graces the new Creature or the Divine Nature wrought in us The Person of the Holy Ghost Matth. 28.19 Baptize all nations in the name of the Father Son and Holy Ghost The new Nature John 3.6 That which is born of the Spirit is Spirit The former is here intended the uncreated Spirit or Author of Grace called the Spirit of Christ v. 11. which leadeth and guideth us in all our ways v. 14. which witnesseth to us v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Spirit is the Author or principal Agent in this work For he doth renew and sanctifie us we are merely passive in the first infusion of Grace Ezek. 35.25 I will sprinkle clean water upon you and you shall be clean from all your filthiness Eph. 2.1 You that were dead in trespasses and sins yet now hath he quickned but afterwards we cleanse our selves 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth through the spirit First he worketh upon us as Objects then by us as Instruments So that we concur not as co-ordinate causes but as subordinate Agents being first purified and sanctified by him we purge out sin yet more and more 3. Tho the spirit be the principal Author yet we must charge our selves with the duty it is our work they destroy all humane industry and endeavour that make mortification to be nothing else but an apprehension that sin is already slain by Christ no 't is charged on us Col. 3.5 Mortifie therefore your members which are upon
think that Grace will drop to us out of the Clouds he was an evil and a sloathful servant that did not improve his Talent To neglect duty is to resist Grace and to run away from our strength God hath promised to be with us while we are doing therefore we are to wait for this power in the use of all holy means that our corruption may be subdued and mortified USE is to exhort with all diligence to set about the mortifying the deeds of the body by the Spirit Two Things I shall press you to 1. Improve the death of Christ. 2. A right carriage towaâ—ds the spirit 1. Improve the death of Christ For the term Mortifie or Crucifie often used in this matter respects Christs death and every where the Scripture sheweth that the death of Christ is of excellent use for the mortifying of sin I shall single out a few places Gal. 2.20 I a am crucified with Christ. Three Propositions included 1. Christ crucified 2. Paul crucified 3. With Christ. It doth not imply any fellowship with him in the acts of his Mediation there Christ was alone only that the effects of his death were accomplished in him a participation of the benefits of his Mediation so Rom 6.6 knowing this that our old man is crucified with Christ that the body of sin may be destroyed that henceforth we should not serve sin Then was there a foundation laid for the destruction of sin when Christ died then was the merit interposed or price paid and the obligation laid upon us to mortifie it Something there was to be done on Gods part the body of sin was to be destroyed which intimateth the communicating of his spirit of grace to weaken the power and life of sin and something done on our part that henceforth we should not serve sin There was a time when we served sin but being converted we must change masters and betake our selves to another service which will be more comfortable and profitable to us One place more 1 Pet. 4.1 For as much as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin That is since Christ hath suffered for you you must follow and imitate him in suffering also or dying with him namely in dying to sin as he dyed for sin or mortifying our lusts and passions For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hath suffered in the flesh or is crucified in his carnal nature it hath not respect to suffering afflictions but mortifying sins for 't is presently added He hath ceased from sin given over that course of life so that he should no longer live the rest of his life in the flesh to the lusts of men but the will of God He inferreth the obligation of this correspondence and conformity from Christs dying From all these places we collect 1. 'T is an obligation This was Christs end and we must not put our Redeemer to shame 1 John 3.8 For this purpose the son of God was manifested that he might destroy the works of the Devil That the interest of the Devil might be destroyed in us and the interest of God set up with glory and triumph shall I go about to frustrate his intention or make void the end of his death cherish that which Christ came to destroy tye those cords the faster which he came to unloose By professing his name we bind our selves to die to sin Rom. 6.2 How shall we that are dead to sin live any longer therein not ab impossibili but ab incongruo 2. That the death of Christ was a lively and effectual pattern of our dying to sin For the Glory of God and our Salvation Christ dyed a painful shameful accursed death now we must crucifie sin Gal. 5.24 Be crucified to the world Gal. 6.14 That is to say Christ denied himself for us and we must deny our selves for him he suffered pain for us that we should willingly digest the trouble of Mortification and suffer in the flesh in our carnal nature as he did in the human nature 1. The death of Christ was an act of self-denyal he pleased not himself Rom. 15.3 Minded not the interest of that nature he had assumed parted with his Life in the Flower of his Age when most cause to love it And will you part with nothing make it your business to please the flesh and gratify the flesh he loved you and gave himself for you and will not you give up your lusts 2. The death of Christ was an act of pain and sorrow of all deaths crucifixion is the most painful and shameful Sinful nature is not extinguished in us without trouble as sin is rooted in self-love self-denyal is a check to it as this self-love is mainly a love of pleasure or the delight we take in sin so the pains of Christs death check it shall we wallow in fleshly delights when Christ was a man of sorrows Christs sufferings are the best glass wherein to view sin will you take pleasure in that which cost him so dear he was mocked spit upon buffetted he bare the shame due to our vain conversations A Malefactor was preferred before him Therefore when you remember Christs death you learn how to deal with sin the Jews would not hear of Christs being King Away with him we have no King but Cesar such an Holy indignation should there be a in a renewed soul Rom. 6.12 Let not sin reign therefore in your mortal bodies that ye should obey it in the lusts thereof Let it not King it we have no King but Christ. 3. 'T was a price paid that we might have grace Every true Christian is a partaker of the fruits of Christs death and one fruit is that we might die unto sin 1 Pet. 2.24 Who his own self bare our sins in his own body on the tree that we being dead unto sin should live unto righteousness This is communicated to us by the spirit he bought sanctification as well as other priviledges Eph. 5.25 26. As Christ also loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word And Titus 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works 1 Pet. 1.18 Redeemed us from our vain conversations We are ready to say I shall never get rid of this naughty heart renounce these sensual and worldly affections our hearts are so wedded to the interests of the flesh but Matth. 19.26 With God all things are possible 2. Carry it well to the spirit 1. Believe that the Holy Ghost is your sanctifyer and resign up your selves to him as such that he may recover your souls to God This is but fulfilling our baptismal vow Mat. 28.19 Go baptize all nations in the name of the Father Son and Holy Ghost To God the Father as
your Lord and happiness to Chrâ—st as your Redemer and Saviour to the Holy-Ghost as your guide comforter and sanctifier We renew this consent in the Lords Supper that we may bind our selves the faster to him to submit to his spiritual Discipline that our cure my be wrought in us 2. You must obey his sanctifying motions for otherwise this resignation was in vain therefore we must faithfully endeavour by the power and help which he giveth us to mortifie sin we must strive against sin and we must strive with them to strive and resist him argueth great prophaness Gen. 6.3 Acts 7.51 Not to strive with him much neglect and laziness you must strive with your hearts when the spirit is striving with you and take the season of his special help 'T is not at our command for the wind bloweth as it listeth take it when you have it 'T is an offence to the spirit when the flesh is obeyed before him men are easily intreated by sin but deaf to his motions 3. Use the appointed means by which the spirit worketh There are means of obtaining the spirit at first by the Word and Prayer The spirit is conveyed by some Doctrine for Gods operative Power is applyed to man as a reasonable creature not for necessity For the Word Gal. 3.2 Received ye the the spirit by the works of the law or the hearing of faith So for Prayer If not for friendships sake c. Luke 11.8 13. yet because of his importunity If ye being evil know how to give good gifts to your children how much more shall your heavenly father give the holy spirit to them that ask it Beg it of God upon the account of Christ Titus 3.5.6 But we speak now of another thing not the gift of the spirit at first but the supply of the spirit 'T is gotten the same way the spirit joyneth his power and efficacy with the proper instituted means the Word which is the sword of the spirit Eph. 6.17 This sword was made by the spirit Holy men spake as moved by the Holy Ghost Used by the spirit to vanquish Satan 1 John 2.14 And the word of God abideth in you and ye have overcome the wicked one â—Tis used for the defence of the better part the sword of the flesh is the excessive love of pleasures some carnal bait And by it the power of the holy ghost came upon us Acts 10.44 While Peter yet spake these words the Holy Ghost fell on all them that heard the word A spirit of sobriety godliness meekness and the fear of the Lord. We cannot make use of this sword without the spirit 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth through the spirit So Sacraments 1 Cor. 12.13 And have been all made to drink into one spirit Prayer looking up to God who helpeth us in our conflicts openeth their ears to discipline and commandeth that they return from iniquity Job 36. And breaketh the yokeless disposition and opposition in our hearts 4. To forbear those wilful sins which grieve the spirit Eph. 4.30 Grieve not the spirit 1 Thes. 5.19 Quench not the spirit do not provoke him to withdraw his assistance from us as David was sensible of his misery Psa. 51.10 11 12. Create in me a clean heart O God and renew a right spirit within me cast me not away from thy presence and take not thy holy spirit from me restore unto me the joy of thy salvation and uphold me by thy free spirit SERMON XX. ROM VIII 13 ye shall live WE come now to the Promise ye shall live Doct. That life is promised to those that seriously improve the assistances of the spirit for the mortifying of sin 1. What is the life here promised the life of Grace or the life of Glory I shall give my Answer in Three Considerations 1. The more we die unto sin the more fit we are to live that new life which becometh Christians or new creatures For Mortification and Vivification do mutually help one another So much sin as remaineth in us so far is the spiritual life clogged and obstructed therefore it is called a weight that hangeth upon us and retardeth and hindreth us in all our heavenly flights and motion Heb. 12.1 That weight is there explained to be sin that doth easily befet us 't is the great impediment to the heavenly life and maketh our progress therein slow and troublesom Well then the more these inordinate inclinations are broken and mortifyed the more we are alive unto Righteousness as the Scripture every where witnesseth and the more we tame and subdue the flesh the more doth the spirit or better part thrive and prosper therefore it may be truly said If ye through the spirit do mortifie the deeds of the body ye shall live That is spiritually 2. The spiritual life is the pledg and beginning of the life of glory Here 't is begun by the spirit and there perfected the spirit of holiness is the surest pledg of a Resurrection to eternal life as I proved v. 10 11. The reasonable nature inferreth Immortality and the new nature a blessed Immortality every where the new birth 't is made the seed of Eternity called therefore the immortal seed 1 Pet. 1.23 And he that is born of God is said to have eternal life abiding in him he hath the pledg and earnest and first fruits of it the spiritual life consists in the knowledg love and contemplation of God and perfect love and subjection to him so that if it were meant of the Life of Grace the Life of Glory cannot be excluded 3. As it cannot be excluded so 't is principally intended as is evident partly because 't is put in opposition to death which is the fruit of the carnal life if ye live after the flesh ye shall die Such a life is intended as is directly opposite to that death and partly because 't is propounded by way of motive and motives are seldom taken from things co-ordinate such as are vivification and mortification a dying to sin but from things of a superior rank and order as the glorious reward is to duty and partly because this suiteth with the Apostles scope That justified Persons shall not be condemned but glorified because of the life of the spirit in them 2. To confirm the point First by Scripture The offer of eternal life is every where propounded in Scripture as the great encouragement of all our endeavours either in subduing sin or perfecting holiness as Prov. 12.28 The way of righteousness is life and in the path thereof is no death There is the hope of life asserted and the fear of death removed death elsewhere is propounded as the reward of sin and life as the great motive to keep us in the true love and obedience of God Gal. 6.8 He that soweth to the spirit shall of the spirit reap life everlasting so Ezek. 18.18 Because he considereth and turneth away from all his
as 't is said of Christ Luke 24.45 That he first opened the Scriptures and then opened their understandings Otherwise our light is only literal and speculative not operative and efficacious 5. The parts and branches of this leading are two First His restraining motions for the mortifying of sin and His inviting motions for the perfecting of Holiness He teacheth us as he leadeth us into all truth what we are to reject what to believe in Religion Again what is to be left undone in the practise of our lives and he backeth both with what we ought to hope and fear after death in the other world 1. His leading consisteth in his restraining motions For the mortifying of sin or the avoiding of sin when we are running into the snare he mindeth us of our danger as when any evil habit or spiritual disease is growing upon our spirits or when we are about to do something unseemly and offensive to God The spirit in effect saith Oh do not this abominable thing which I hate but cast out pride worldliness and sensuality do not give way to such and such lusts The Holy Ghost is in a singular manner familiar with Gods people taking up a place of abode in their hearts and furnishing them with sweet and necessary counsel and advice from time to time therefore he is said to strive with us when he opposeth himself to our corrupt inclinations Gen. 6.3 My spirit shall not always strive with man He striveth by inward motions and checks of conscience by which he seeketh to humble us for sin and to reclaim us from sin if we struggle against these we lose our advantage Neh. 9.29 30. Thou gavest them also thy good spirit to instruct them Thou testifiest against them by the spirit to bring them back to thy law In these and many places we read of the spirits guidance If ye through the spirit mortisie the deeds of the body We must avoid those things he disswadeth us from 2. There are his inviting and quickning motions to bring us on in a way of holiness and to perfect the work of Grace in us and fit us more for Gods use and service he doth not only close us at first with Christ but is the agent and worker of the life of Christ within us to do his work and maintain his interest and sanctiâ—ie us throughout As we have experience of his restraining motions that we may be more and more conformed to Gods Blessed Will and seek our delight and happiness in Communion with his Blessed Self Psal. 27.8 The Lord said seek ye my face and my heart said thy face Lord will I seek God speaketh to us by the injection of holy thoughts and the secret inspirations of his Grace and we speak to God by the inclinations and resolutions of our own souls This Dialogue is carried on in soul language there needs no audible words between God and the soul so in other places how often doth he solicite us by his holy motions and inspirations the spirit inclineth and presseth us to that which is good 2. As the office of the spirit is to guide and lead so it is our duty to submit to his direction to be led by him That maketh the evidence in the passive sense if we suffer our selves to be led and guided by him in all things for otherwise the spirit worketh on many but they will not hear they either neglect or resist his motions there is a double voice within us the flesh and the spirit and mens spiritual estate is determined by submission and compliance with either Rom. 8.1 That walk not after the flesh but after the spirit The flesh is near and dear to us and very imperious and importunate to be pleased now some men live in a perfect obedience to the flesh according to the fancies and appetites of corrupt nature denieth it nothing which it craveth at their hands but there is another voice within us saying This is the way walk in it Thus you must do if you mean to be happy Now let us not hear and pass by as if you heard not no you must suffer your selves to be lead and governed by this voice or this blessed spirit in all you must improve his assistance wait for his approaches obey his sanctifying motions direct all the actions of your lives according to his guidance and counsel that is your evidence 1. I shall urge it in conformity to Christ. There is a perfect likeness between Christians and Christ all the Priviledges which Christ had are conveyed to us by the spirit If Jesus be the natural Son of the Father the Christian is his Adopted Son Joh. 20.17 If Jesus be the heir of all things a Christian is a co-heir with Christ Rom. 8.17 If Jesus be innocent the Christian is justified if Jesus be born of the spirit or framed by the Holy Ghost the Christian is regenerated born also of Water and the Holy Ghost John 3.5 If Jesus be evidenced to be the Son of God by the coming down of the Holy Ghost upon him the spirit beareth witness with our spirits that we are the Sons of God Jesus was led by the spirit continually so we if he retire into the desart if he come back again into Galilee he is still led by the spirit Matth. 4. Jesus was led up of the spirit into the wilderness the Holy Ghost aiding him in that conflict when 't was ended Luke 4.14 Jesus returned in the power of the spirit into Galilee that is to preach or to execute his Prophetical Office if he cast out Devils Matth. 12.14 I cast out devils by the spirit of God Thus 't was with Christ certainly therefore whatever design we conceive whatever resolution we take whatever enterprize we would bring to pass we are always bound to depend upon the Holy Ghost the spirit must still lead us and move us in all our operations 2. The great mischief which will ensue if we obey not his sanctifying motions and inspirations you will resist the spirit and vex him Isa. 63.10 They rebelled and vexed his holy spirit And therefore he turned to be their enemy The other expression Eph. 4.30 Grieve not the holy spirit He is grieved when the flesh is obeyed before him the spirit sustaineth a double relation our Sanctifier and our Comforter let us not resist our sanctifier nor grieve our comforter surely we should not be ungrateful to this Holy Spirit if we be Holy he Sanctifieth us if free 't is he sets us at liberty if wise he inlightneth us if gatitude cannot prevail yet our interest should He is our Comforter and we blot our evidence darken his seal and so deprive our selves of that joy and peace which we might have in our souls if he were obeyed there is one great mischief above this which God sets up as a dreadful warning for our caution despighting the spirit of grace Heb. 10.29 To resist the spirit is dangerous To resist the
Father speaking in the law to resist the Son speaking in the Gospel offering our remedy but to resist the Holy-Ghost who would help us to accept this remedy there is no other relief for us no other divine person to give it us The mission of the Holy Ghost is the last offer for the recovery of mankind there is nothing more to be expected if we submit not to his inspirations and wilfully refuse to give ear to his counsel our salvation is hopeless Secondly let me now open the priviledg they are the sons of God this priviledg may be considered 1. As to the real grant on Gods part 2. As to their own sense of their adoption on the believers part First As to the real grant on Gods part It was intended to the elect from all eternity Eph. 1.5 Being predestinated to the adoption of children In time 't is brought about by Christs death or the work of redemption Gal. 4.4 5. But actually instated upon us when we are regenerated and do believe John 1.12 13. To as many as received him to them gave he power to become the sons of God even to them that believe in his name which were born not of blood nor of the will of the flesh nor of the will of man but of God They are born of God and so made the sons of God being called out of nature to grace in their effectual calling they are made sons and daughters to the most High God first he doth renew their natures and make them Holy then reconciled to God as their Father in Christ this is the first grant 2. As to their own sense of their adoption that is spoken of here they shew themselves to be Gods Children and so may know themselves to be Gods Children 1. Because they have the certain evidence that they are received for children by God through faith in Christ and that is holiness If our carriage be suitable to our estate and priviledges why should we doubt Eph. 1.4 5. Elected to be holy without blame before him in love having predestinated us to the adoption of children They have the true pledg of Gods love and that is the spirit and they shew the true fruit of their love to God and that is obedience to his sanctifying motions they are led by the Spirit and so without blame before him in love as they have a greater measure of the fruits so 't is every day more clear to us 2. The same spirit that leadeth them doth assure and ascertain them for our sanctifier is our comforter And the more a Sanctifier the more a Comforter first in a darker way leaving a Child-like impression upon them inclining them to go to God as a Father tho their adoption be not so explicite and clear v. 15. Ye have not received the spirit of bondage again to fear but the spirit of adoption whereby we cry Aba Father and Gal. 4.6 And because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba Father The Children of God deal with God as a Father cry to him as a Father cannot keep away from him when they dare not so expresly intitle themselves his Children Secondly in a clearer way when he manifests his presence by a supernatural and powerful change wrought in the heart and discovered whereby they conclude their own gracious estate v. 16. The spirit its self beareth witness with our spirits that we are the children of God the spirit helps to discern his own work or the image of Christ stampt upon them in a fair and bright character 3. This is a great priviledg that will appear if we consider our present relation to God or our future inheritance 1. Our present relation to God 1 John 3.1 Behold what love the father hath shewed us that we should be called the children of God We are his Children and God is as our Father pleased to own us as his children we are not born sons but made so by grace by nature we are Children of wrath Eph. 2.3 The very term adoption implieth it A Child by adoption is opposed to a Child by nature for men are not said to adopt their own children but strangers now that strangers and enemies should not only be reconciled but also be called the sons of God Oh what unspeakable mercy is it to have the blessed God whom we had so often offended to become our reconciled Father in Christ it is not an empty title that he assumeth but hath more abundant love and tenderness to our welfare than any title can make us understand 2. Our future inheritance our right floweth from our sonship Rom. 8.17 And if children then heirs heirs of God and joint heirs with Christ. Titus 3.5 6 7. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost which he hath shed on us abundantly through Jesus Christ our Saviour That being justified by his grace we should be made heirs according to the hope of eternal life 1 Pet. 1.3 4. Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again to a lively hope by the resurrection of Jesus Christ from the dead to an inheritance incorruptible and undefiled that fadeth not away reserved in Heaven for you Luke 12.32 Fear not little flock 't is your Fathers good pleasure to give you a Kingdom What may we not expect from the bounty of such a Father Surely he that would pardon his enemies will bless his Children and that for evermore 1. USE Is to inform us 1. of the nature of the spirit's conduct 't is sweet but powerful it accomplisheth its effect without offering violence to the liberty of man we are not drawn taken or driven as beasts but led guided to happiness not forced thither against our wills or without our consent the inclinations of man are free there is not a violent impulsion but a sweet guidance and direction yet he is subject to the leading government and drawing of the Spirit 2. It informeth us of the great condescension of God to new creatures 1. In his care over them They are led by the spirit during their pilgrimage well guided and well guarded Heb. 1.14 Are they not all ministring spirits sent forth to minister for them who shall be heirs of salvation They have the spirit for direction and the Angels for defence their charge is not cura animarum but custodia corporis 2. In the great honour he puts upon them and reserveth for them Now these are the Children of God hereafter they shall have the inheritance then is adoption compleat Rom. 8.23 Even we our selves groan within our solves waiting for the adoption the redemption of our bodies If annihilated after death or drawn out their life to all eternity upon earth allowing them so tolerable contentment there had been a savour
comparing their estate with damned reprobates but he hath done better for them having after a short time of tryal and service here appointed endless joys and pleasures for them at his right hand for evermore Now he taketh them into his family then into his bosom 2. USE Is to press us to put our selves under the conduct and government of the Holy Spirit 't is implied in our Baptism Matth. 28.19 Go therefore teach and baptise all nations in the name of the Father Son and Holyghost By our express consent we take God for our Lord and portion and Christ for our Redeemer and Saviour and the Spirit for our guide sanctifier and comforter There is all the reason to press us to it First From his excellency he cannot deceive us because he is the spirit of truth He cannot ingage us in evil because he is the spirit of Holiness from his readiness to do good Psa. 25.9 Good and upright is the Lord therefore he will teach sinners in the way the poor sinner that is weary of his wandring that is truly humble for his failings and wandrings and comes to him for pardon and grace Secondly From our necessity Our heedless headlong spirit will soon transport us to some inconveniency Pro. 3.5 6. Trust in the Lord with all thine heart and lean not on thine own understanding in all thy ways acknowledg him and he shall direct thy path 't is the greatest judgment to be given up to our own hearts counsels Thirdly From the effects the peace and comfort which followeth his guidance Jer. 6.16 Stand ye on the ways and see and ask for the good old paths where is the good way and walk there in and you shall find rest to your souls and Psa. 143.10 Teach me to do thy will for thou art my God thy spirit is good lead me into the land of uprightness But what must we do Answer 1. Continually desire his assistance and powerful conduct 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 him 'T is pleasing to God 1 Kings 3.9.10 Give therefore thy servant an understanding heart to judg thy people that I may discern between good and bad and the speech pleased the Lord. 2. Let us co-operate with his motions mortifying the wisdom and the desires of the flesh avoiding all those things he disswadeth us from you grieve him when you disturb his comforting work or disobey his sanctifying motions Eph. 4.30 And grieve not the holy spirit whereby ye are sealed to the day of redemption Do not break through when he would restrain you or refuse or draw back when he would impel and invite you to good The spirit of God will not forsake you unless you forsake him first he is grieved when the wisdom of the flesh is obeyed before his counsel and his holy inclinations smothered and we yeild easily to the requests of sin but are deaf to his motions 3. let us humble our selves when we sin through frailty and leave the directions of the Holy Ghost let us ever be more wary afterwards Psa. 51.6 In the inward parts shalt thou make me to know wisdom We catch many a fall when we leave our guide as the child when without his Nurse he will take to his own feet 3. USE is tryal For 't is propounded as a mark of the children of God Now by whose counsel are you guided Some follow their own spirit not the spirit of God are guided by the wisdom of the flesh and their own carnal affections led away from God by the lusts of their own heart and the temptations of the Devil taken captive by him at his will and pleasure 2 Tim. 2.26 Our conversations will declare that which is prevalent Principiata respondent suis principiis the constant effects declare the prevailing principle 1. The effects of the spirits leading are an Heavenly life 1 Cor. 2.12 Now we have received not the spirit of the world but the spirit of God that we might know the things that are freely given us of God and Eph. 1.17 18. That the God of our Lord Jesus Christ the father of glory may give unto you the spirit of wisdom and revelation in the knowledg of him The eyes of your understandings being enlightned that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the saints The spirit leadeth us to those things that are above The flesh leadeth us to those things here below to flesh-pleasing vanities vain perishing delights only grateful to sense 2. The spirit leadeth to an Holy life and obedience to God Eph. 4.24 And that ye put on the new man which after God is created in righteousness and true holiness 3. To spiritual things Rom. 8.5 They that are after the flesh do mind the things of the flesh but they that are after the spirit the things of the spirit and Gal. 6.8 He that soweth to the flesh shall of the flesh reap corruption but he that soweth to the spirit shall of the spirit reap life everlasting to excel in these things though with the loss of carnal pleasurâ—s 4. To all duties to our neighbour Eph. 5.9 For the fruit of the spirit is in all goodness and righteousness and truth Gal. 5.22 23. But the fruit of the spirit is love joy peace longsuffering gentleness goodness faith meekness temperance against such there is no law SERMON XXII ROM VIII 15 For ye have not received the spirit of bondage again to fear but ye have received the spirit of Adoption whereby we cry Abba Father THE Words contain a Reason why those who are led by the Spirit are the children of God The Reason is because they have received the Covenant of Grace and the Spirit which accompanieth the New Covenant is not the Spirit of Bondage but Adoption 'T is propounded 1. Negatively 2. Affirmatively 1. Negatively They were freed from the servile fear of condemnation which the legal Covenant wrought in them 2. Affirmatively They were endowed with the Spirit of Adoption or a perswasion of their Father's Love or of God's admitting them into his Family and the right of inheritance and so were drawn to obedience by noble motives suitable to the Covenant they were under For the First Clause in the Text Ye have not received the spirit of bondage again to fear In which words observe 1. The State of men under the Law-Covenant 'T is a State of Bondage 2. The operation of the Spirit during that Dispensation it made men sensible of their Bondage Ye have not received the spirit of bondage There is the Spirit mentioned and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again implying That during that Dispensation they had it 3. The impression left upon the heart of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear There is a Twofold Fear filial and servile child-like and slavish The one is
a lawful and necessary Fear which doth quicken us to our Duty Phil. 2.12 Work out your salvation with fear and trembling and is either the fear of Reverence or the fear of Caution The fear of Reverence is nothing but that awe which we as Creatures are to have of the Divine Majesty or an humble sense of the condition place and duty of a Creature towards its Creator The fear of Caution is a due sense of the importance and weight of the business we are ingaged in in order to our salvation Certainly none can consider the danger we are to escape and the blessedness we aim at but will see a need to be serious and therefore this fear is good and holy Secondly There is besides this a slavish fear which doth not further but extreamly hinder our Work For tho we are to fear God yet we are not to be afraid of God This servile fear may be interpreted either with respect to the Precept or the Sanction of the Law First with respect to the Precept and so it sheweth us how men stand naturally affected to the duty of the Law Whatever they do is meerly for fear of being punished Secondly to the Sanction Penalty and Curse The fear of evil is more powerful upon us than the hope of good The greater the evil the greater the fear and the more tormenting Doct. That men under the Law-Covenant are under a Spirit of Bondage Here I shall enquire 1. What is the Spirit of Bondage 2. How is it the fruit of the Law-Covenant 3. Whether it is good or bad 1. What is the Spirit of Bondage To open it we must explain Three Things The Nature of the Object 2. The Work of the Spirit 3. The Disposition of man 1. The Nature of the Object The Law requiring Duty of the fal'n creature and threatning punishment in case of disobedience For the Law hath a Twofold Office to convince of sin Rom. 3.20 Now by the Law only cometh the knowledg of sin and to bind over to punishment Therefore 't is said The law worketh wrath Rom. 4.15 In both respects the Old Covenant is called the Law of sin and death Rom. 8.2 The Law as a covenant of Works is called a Law of sin because it only sheweth our sin and a Law of death because it bindeth us over to death 2. The Work of the Spirit Every Truth is quickned by the Spirit and made more powerful upon our hearts The comfort which we have from the Truth of the Gospel is by the Spirit and therefore 't is called Joy in the Holy Ghost So Law-Truths are applied to the conscience by the Spirit Jer. 31.19 After I was instructed I smote upon the thigh and when the commandment came that is in the light and power of the Spirit sin revived and I died Rom. 7.9 That is was made sensible of his sinful and lost condition And indeed the usual Work wherewith the Spirit beginneth with men is to shew them their sin and misery their alienation from God and enmity to him and insufficiency to help themselves 3. The disposition of man which is corrupted under the workings of the Spirit of Bondage And so this Spirit of Bondage or servile Fear worketh several ways according to the Temper of men First in the prophane it giveth occasion of further sinning as conscience being awakened by the Spirit urgeth either the Precept or the Curse the Precept as a Bullock at first yoking groweth more unruly or a River swelleth when it meeteth with a dam and restraint Rom. 7.5 For when we were in the flesh the motions of sin which were by the law did work in our members to bring forth fruit unto death Sinful practices were more irritated by the prohibition and so our obligation to death increased or else by urging the Curse which produceth the sottish despair Jer. 18.12 And they said there is no hope we will walk after our devices There is a double despair of pleasing or being accepted There is a lazy sottish despair as well as raging and tormenting despair by which men cast off all care of the Souls welfare There is no hope Secondly in a middle sort of men that have a legal conscience it puts them upon some duty and course of service to God But 't is not done comfortably nor upon any noble motives That which is defective in it is this First 't is constrained service This Bondage which is a fruit of the Law doth force and compel men to some unpleasing Task A Christian serveth God out of love but one under the Spirit of Bondage serveth God out of fear A love to God and true holiness prevaileth with the one more than the fear of wrath and punishment for the Spirit of Adoption disposeth and inclineth him to God as a Father but one under the Spirit of Bondage is forced to submit to some kind of religiousness for fear of being damned Indeed both are constrained the one by love the other by fear 2 Cor. 5.14 only the constraint of love is durable and kindly and sweet the other his Task is grievous and wearisome Mal. 1.11 and holdeth most in a fit when danger is nigh they are frighted into some devotion Psal. 78. from 34 to 38. Secondly That service which they are forced and compelled to yield to God is outward service and obedience Isa. 58.7 hanging the head for a day like a Bulrush and as they do Micah 6.7 offer Thousands of Rams and Ten Thousands of Rivers of Oyl or the first born of their body for the sin of their souls 'T is a Sin-Offering rather than a Thank-Offering more to appease conscience than to please God consists in Rituals rather than Substantials and those invented by men rather than commanded by God Whereas the true Christian is otherwise described Phil. 3.3 For we are the circumcision which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the fiesh But the false Christian is one Matth. 15.8 that draweth nigh to God with the mouth but their heart is far from him their heart is averse from God tho they must have an outward Religion to rest in and so they serve God not as children do a father but as slaves serve an hard and cruel master Thirdly In some the Lord may make use of it to bring on conversion for according to our sense of sin and misery so is a Saviour and Redeemer welcome to us and prized by us There must be a sensible awakening knowledg of our great necessity before we will make use of Christ for our Cure and Remedy None but the sick will care for the Physitian Matth. 9.12 the burdened for ease Matth. 11.28 29. the pursued for a Sanctuary and Refuge Heb. 6.18 None but the condemned to be justified and acquitted Rom. 8.33 34. the lost and miserable to be saved Luke 19.10 2. How is it the fruit of the law covenant The law covenant is double either the
covenant of nature which concerned both Jew and Gentile or the first administration of the covenant of Grace made with the Jews only First the covenant of nature which we are all under naturally breedeth Bondage and shyness of God we are sensible that we are his creatures and so owe him duty and subjection that we have fail'd in our duty to him and therefore lye obnoxious to his wrath and punishment Heathens that had but some obscure notions of God felt somewhat of this Bondage Rom. 1.32 They knew the judgment of God and that they which commit such things are worthy of death They stood in dread of angry justice and not only they but all mankind are under it Rom. 2.15 according to that natural sense which men have of religion so is their Bondage more or less still under fear of death and the consequents thereof This sense or conscience of sin and wrath which the breach of Gods law hath made our due is so ingrained in the nature of man that he cannot disposess himself of it The Apostle compareth it to the bond of marriage which is indissoluble till one of the parties die Rom. 7.1 2 3. The conscience of man is either married to the law as its husband or Christ as its husband not to the latter till it be dead to the former v. 4. Ye are become dead to the law by the body of Christ that ye might be marrid to another even to him that was raised from the dead Well then this Bondage is the effect of the law or covenant of Nature impressed upon the heart of man and ariseth from a consciousness of guilt and obnoxiousness to Gods wrath and displeasure because of Gods broken covenant Secondly The first administration of the covenant of grace That bred a spirit of Bondage witness that allegory Gal. 4.22 to 26. Abrahams two Wives did represent the two Covenants the first and second administration of the Covenant of grace The first gendred to Bondage men of a servile spirit doing what they did not out of love but slavish fear 2 Cor. 3.9 But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away for if the ministration of condemnation be glory much more doth the ministration of righteousness excel in glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Gospel was dark and had little efficacy to change the heart of man it did little allay and vanquish this shyness of God rather increased it as it conduced to revive the knowledg of God in their minds and held forth the ransom and way of appeasing Gods angry justice obscurely and darkly rather shewed our distance from God Israel was Gods first-born and so his heir but an heir in non-age Gal. 4.1 2. Their ordinances was a Bond ours an Aquittance but what is this to us Answer Much every way 1. That we may bless God for the greater advantages that we have to breed a Child-like spirit in us by the new Covenant where the Lord who is offended by sin is propitiated by the death of Christ and willing to admit man into his presence and bless him that God as a Judge driveth us by the spirit of Bondage to Christ as Mediator that Christ as Mediator by the spirit of adoption may bring us back again to God as a Father and then having God for our Father we may have Christ for our Advocate and the Spirit for our Comforter and Sanctifier to inable us to observe the Gospel precepts of repentance towards God and faith in our Lord Jesus Christ and so be made capable of the promises of pardon and life one covenant maketh us sensible of the grace of the other Christ dealeth with us as children of the family requiring duty from us upon reasonable and comfortable terms 2. Because those that live under the Gospel-dispensation and have not received the power of it may be yet under a spirit of bondage and cherish a legal way of religion In every one that entertaineth thoughts of Religion Law and Gospel are at conflict in his heart as well as flesh and corruption this is clear by Gal. 5.17 18. For the flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would but if ye be led by the spirit ye are not under the law as spirit and flesh do lust against and constantly oppose one another and labour to suppress and diminish each other so do Law and Grace those that are slaves to their sinful lusts and are not inabled by the spirit of the new Testament to do in some measure what the rule injoyneth have their comforts obstructed and while sin reigneth the law reigneth Rom. 6.14 For sin shall not have dominion over you for ye are not under the law but grace Partly by its iritating power and Partly by its condemning power leaving them under a fear of condemnation and urging them to do what they cannot do 3. The Children of God by regeneration and adoption while sin remaineth may have somewhat of bondage remaining in them Look as under the Old Testment when the ingenuous and noble motives of the Gospel were in a great measure unknown there was somewhat of a free spirit in the Eminent Saints Psal. 51.12 though but sparingly dispenced so under the Gospel dispensation there are many sad and drooping Christians who do not improve the comforts provided for them and when they are called upon to rejoyce in the Lord always Phil. 4.4 rather go mourning all the day long but 't is their fault The people under the law dispensation were either the Godly or the wicked or the middle sort the eminently Godly then had a free spirit the wicked were either terrified or stupified the middle sort who were touching the righteousness of the law blameless Phil. 3.6 had a zeal for outward observances but not according to knowledg Rom. 10.2 were meerly acted by a legal spirit so under the Gospel there are the eminently Godly who evermore rejoyce 1 Thes. 5.16 or at least are swayed more with love than fear the weak Godly who have much of their ancient fears and the love of God in them is yet too weak to produce its effect though this love to God do prevail over sin yet not ordinarily over fear of punishment but much of that influences their duties more than their love to God There is too great aversness in their hearts from God and Holiness and they seek to break it by the terrors of the Lord. Not sin but fear is predominant Thirdly Is this spirit of Bondage good or bad I answer 1. We must distinguish of the three Agents in it This Bondage cometh partly from a good cause the spirit of God breeding in us a knowledg of our Duty and a
or other a spirit of bondage or a spirit of adoption now with what kind of spirit are we acted withall Gods children who are adopted into his family may have some degree of the spirit of bondage great mixtures of fears and discouragements for only perfect love casteth out fear 1 John 4.18 but these fears are over-ballanced by the spirit of adoption they have some filial boldness a better spirit than a slave do not wholly sin away the love of a father tho the delight and comfort be much obstructed 't was a sad word for a child of God to speak Psal. 77.3 I thought of God and I was troubled The remembrance of God may augment our grief when conscience representeth his abused favours as the cause of his present wrath and displeasure with us but this is not their constant temper but only in great dissertions for a constancy while sin remaineth somewhat of bondage remaineth but there is a partial predominant legality the partial may be found in the regenerate who do by degrees overcome the servile fear of condemnation and grow up more and more into a Gospel Spirit certainly where that prevaileth there will be liberty 2 Cor. 3.17 Tho for a while the heir differeth nothing or nothing to speak of from a servant yet in time he behaveth himself as a son and is treated as a son and they get more comfort and joy in the service of God but the predominant legality is in the carnal it may be known by the governing principle fear or love the inseparable companion of the spirit of bondage is fear and love and sonship or the spirit of Adoption go together and where slavish fear prevaileth and influenceth our Religion it may be known by these two things First By their unwillingness and reluctancy to what they do for God The good they do they would not and the evil they do not they would do that is they would fain live in a sinful life if they durst and be excused from religious duties except that little outward part which their custom and credit engages them to perform like Birds that in a sunshine day sing in the Cage tho they had rather be in the Woods They live not an holy life tho some of the duties which belong to it they observe out of a fear to be damned if they had their freest choice they had rather live in the love of the creature than in the love of God and the pleasures of the flesh than the heavenly life But now they that have the spirit of Adoption are inclined to the love of God and Holiness have hearts suited to their work Psal. 40.8 Thy law is in my heart and Heb. 8.10 I will put my laws into their minds and write them upon their hearts They obey not from the urgings of the law from without but from the poise and inclination of the new nature not barely as enjoined but as inclined They do not say O that this were no duty or this sinful course lawful but O how I love thy law Psal. 119.97 O that my ways were directed Psal. 119.5 They do not groan and complain of the strictness of the law but of the remainders of corruption Rom. 7.24 Not who will free me from the law but who will free me from this body of death Their will is to serve God more and better not to be excused from the duties of holiness or serving him at all 2. By the cause of their trouble about what they have done or left undone They are not troubled for the offence done to God but their own danger not for sin but merely the punishment as Esau sought the blessing with tears when he had lost it Heb. 12.17 He was troubled but why Non quia vendiderat sed quia perdiderat Not because he sold it which was his sin but lost the priviledges of the birthright which was his misery so many carnal men whose hearts are in a secret love and league with their lusts yet are troubled about their condition not because they are affraid to sin but affraid to be damned 't is not Gods displeasure they care for but their own safety the Young-man went away sad and grieved Mark 10.22 because he had great possessions because he could not reconcile his covetous mind with Christs counsel and direction Felix trembled being convinced of sins which he was loath to discontinue and break off slavish fear tho it doth not divorce the heart from its lusts yet it raiseth trouble about them 3. USE is to press you to get rid of this spirit of bondage and to prevail upon it more and more For Motives 1. 'T is dishonourable to God and supposeth strange prejudices and misrepresentations of God as if his government were a kind of Tyranny grievous and hurtful to man and we think him an hard Master whom it is impossible to please as the evil and sloathful servant Matt. 25.24 25. I knew that thou wert an hard man reaping where thou hast not sowed and gathered where thou hast not strawed and I was affraid and went and hid thy talent in the earth His fear was the cause of his negligence and unfaithfulness which fear is begotten in us by a false opinion of God which rendreth him dreadful rigorous and terrible to the Soul while we look upon God through the Glass of our guilty fears we draw a strange Picture of him in our minds as if he were a ridgid Lawgiver and a severe Avenger harsh and hard to be pleased and therefore unwilling to submit to him 2. 'T is prejudicial to us in many regards 1. It hindereth our free and delightful converse with God The legal spirit hath no boldness in his presence but is filled with tormenting fear and horror at the thoughts of him The Spirit of adoption giveth us confidence and boldness in prayer Heb. 4.16 and Eph. 3.12 but on the contrary the spirit of bondage maketh us hang off from God As Adam was affraid and run to the bushes Gen. 3.12 and David had a dark and uncomfortable spirit and grew shy of God after his sin Psal. 32.3 4. fain to issue forth an injuction or practical decree in the Soul to bring his backward heart into his presence v. 5. And Cain went out from the presence of the Lord of Hosts Gen. 4.16 as unable to abide there where the frequent Ordinances of God might put him in remembrance of him And Jam. 2.29 The Devils believe and tremble They abhor their own thoughts of God as reviving terror in them The Papists think it boldness to go to God without the mediation and intercession of the Saints The original of that practice was slavish fear when God had opened a door of access to himself 2. It breaketh our courage in owning the ways of God and truths of God The Apostle when he presseth Timothy not to be ashamed of the testimony of the Lord nor his servants and to be partakers of the afflictions
of the Gospel he urgeth this Argument 2 Tim 1.7 8. For we have not received the spirit of fear but the spirit of love and power and of a sound mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a poor cowardly dasterdly spirit mated or overcome with every difficulty but now a spirit confirmed in the love of God and the faith and hope of the Gospel is a fruit of power and fortitude the righteous is as bold as a Lion Pro. 28. 1. Dan. 3.17 18. If it be so our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thine hand O king but if not be it known unto thee O king that we will not serve thy gods nor worship the golden image which thou hast set up and Rom. 8.37 38. I am perswaded that neither life nor death nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth shall be able to separate us from the love of God which is in Christ Jesus our Lord. 3. It hindreth the readiness and chearfulness of our service and crippleth our endeavours The sloathful servant was affraid Luke 19.21 22. when we do not know whether we shall please or be accepted or no 't is a very discouraging thing and we drive on heavily when nothing appears to us but fear but love maketh a willing people 1 Joh. 5.3 For this is the love of God that we keep his commandments and his commandments are not grievous 4. It resisteth sin unwillingly we had rather let it alone than go about it the mortifying of lust is like the cutting off of an Arm with a rusty Saw rather let go any thing than sin but grace furnisheth us with the most powerful arguments For means 1. Cherish good thoughts of God the spirit of bondage is increased upon us by unreasonable fears and jealousies of God the Lord is good and doth good Psal. 119.68 his commands are not greivous Matt. 11.30 My yoke is easy and my burden is light The tryals sent us by him are not above measure nor beyond strength 1 Cor. 10.13 Who will not suffer you to be tempted above what you are able Nor his punishments above deserving Neh. 9.13 thou hast punished us less then than we deserved he is not hard to be pleased nor inexorable upon our infirmities Mal. 3.17 And I will spare them as a man spareth his own son that serveth him He is a rewarder of them that diligently seek him Heb. 11.6 2. Study the nature and constitution of the Gospel which maketh rich preparation of Grace Help and Comfort for you this is Gods Act of Oblivion which easeth you of your troubles for here God promiseth to blot out your transgressions and remember your sins no more this is a Sanctuary and Refuge for your distressed souls to fly unto when pursued by the laws curse the Charter of your hopes or the word of salvation which secureth you aginst the laws curse or the fears of the damnation of Hell the law is good as a rule of duty but the Gospel is glorious 2 Tim. 1.8 11. In short Your souls will never sit easie within you till you resolve not to seek for that in the law which is only to be found in the Gospel peace of Conscience and Reconciliation with God The law can only save the innocent but the Gospel pardoneth the penitent sinner Look not for that in self which is only to be found in Christ a perfect Righteousness and Merit to appease Gods Justice and propitiate him to us this is only by the Blood and Obedience of Christ never look for that on earth which is only to be had in Heaven which is exact and unspotted holiness Jude 21. Then we are presented faultless in his presence 3. An hearty and sincere love to God 1 John 4.18 There is no fear in love for perfect love casteth out fear because fear hath torment and he that feareth is not made perfect in love He speaketh not of a childlike Reverence of the Divine Majesty or a carefulness not to displease him but of slavish fear of Condemnation which is the life and soul of many mens Religion but they are never soundly converted till God hath their hearts that is their love Now this strong and fervent love arising from faith in Christ driveth and forceth this tormenting fear out of the heart and will never be affraid of him whom they love and on the other side will not love him whom they look upon as ready to condemn them and cast them into Hell Surely God will never damn the soul that loveth him therefore if we would get rid of the fear of wrath or hell let us love God with our highest and best affections we have reason to love him if we consider the wonder of his love and good will to sinners manifested to us in and by Jesus Christ. 4. Live holily and obey the motions of the sanctifying spirit We deprive our selves of comfort by falling into sin the more the spirit is a Sanctifier the more a Comforter Holiness breedeth a generous confidence 1 John 3.2 Behold now we are the Sons of God Gal. 5.18 But if ye be led by the spirit ye are not under the law If we are not watchful against sin our bondage returneth therefore David saith Psal. 51.12 Restore unto me the joy of thy salvation and uphold me by thy free spirit The Holy Spirit withdraweth and suspendeth his comforts when we walk vainly and loosely then we cannot serve God with any delight and readiness of mind 't is not a free spirit but a servile that then governeth us and influenceth our actions SERMON XXIII ROM VIII 15 But ye have received the Spirit of Adoption whereby we cry Abba Father IN the Words we have 1. A Priviledg Ye have received the Spirit of Adoption 2. One special fruit and effect of it Whereby we cry Abba Father In setting down the effect the change is emphatical ye received we cry He includeth himself and puts in his own name together with theirs to shew that it is a Priviledg common to all that receive the New Testament the meanest and least of Gods Children have an affectionate and childlike way of praying unto God Doct. That the spirit which we receive under the new Covenant dispensation is a spirit of Adoption I shall explain these Five Things 1. The state of Adoption which we obtain under the New Testament 2. The spirit of Adoption consequent thereupon 3. Whether all that live under the New Testament Dispensation have the spirit of Adoption 4. Whether all that have it know it 5. The reasons why this is the fruit of the new Covenant Dispensation 1. What is the state of Adoption Our admission into Gods family that he will be a Father to us and we shall be his children 2 Cor. 6.18 I will be a father unto you and ye shall be my sons
and daughters saith the Lord Almighty Which is a great priviledg if we consider Three Things 1. His Relation to mankind in the general 2. His Relation to the ancient Church under the legal Covenant 3. The estate wherein his Grace found us when he was pleased to take us into his family 1. His Relation to mankind in general So he is the Father of all the world as he created them and Adam is called the Son of God Luke 3.18 He is a father to any who giveth them being and hath a right to govern them so is God to us he made us and is the sole cause of our being and not being and so hath a right in us to dispose of usat his own pleasure But the Relation that we have to God by Creation is distinct from the natural Being this is our new Being which we have from him as his redeemed ones our natural being flowed from his benignity and common bounty but our spiritual being from his special Grace and Love to us in Christ. By creation we are his children as he formed us in the womb and created the soul within us called therefore the father of spirits Heb. 12.9 in opposition to the fathers of our flesh but he is our father by Adoption as we are regenerated by the Holy Ghost John 1.12 13. To as many as received him to them gave he power to become the sons of God being born not of blood nor of the will of the flesh nor of the will of man but of God Our new birth and spiritual being in Christ is the next ground of our Adoption and so we come into a nearer relation to him that we may be capable of receiving the fruits of his special love 't is the benefit of our Redemption applied by his sanctifying spirit to all them that shall be heirs of life By the common Relation God hath a title to our dearest love but we have no title to his highest benefits and therefore he is our Father in a more comfortable sense as we are his workmanship in Christ. 2. His relation to the ancient Church through the legal Covenant So God was a Father to them and they his children for Israel was called his first-born Exod. 4.22 in opposition to other Nations who were left to perish in their own ways And their descendants are called the children of the Kingdom Matth. 8.12 because they had the ordinances and means of grace but the Gospel-church is properly the church of the first-born Heb. 12.23 As they have a clearer knowledg of the priviledges belonging to Gods children and a larger participation and more comfortable use of them and so are freed from that rigour and servitude which belonged to the first administration of the covenant of Grace they have that which answereth the priviledg of primogeniture jus sacerdotis jus haereditatis the right of Priesthood as they are a royal Priesthood 1 Pet. 2.9 Made Kings and Priests unto God Rev. 1.5 Because they offer up spiritual Sacrifices acceptable to God by Jesus Christ 1 Pet. 2.5 They are separated by the Election of God from the rest of the world and have an unction from his Holy Spirit 1 John 2.20 And so are qualified to offer up themselves Rom. 12.1 and Prayers and Praises and Alms unto God Heb. 13.15 16. The other Priviledg of the birth-right is jus hereditatis the first-born had a double portion not only of possessions but of Dignity and Honour above their brethren All Gods children are heirs and heirs of the Heavenly inheritance the multitude of co-heirs doth not lessen the inheritance nor make the Priviledg less glorious They are heirs of Salvation Heb. 1.14 3. The estate wherein his Grace found us when he was pleased to take us into his family We were by nature children of Wrath wretched children Eph. 2.3 that had deprived our selves of the inheritance wasted our Patrimony forfeited our right to the Promises but our inheritance is redeemed and the forfeiture taken off by Christ and we are brought back again into the family dignified with the priviledges of the first-born made Priests unto God and above all his other creatures do become his special Portion Jam. 1.18 Of his own will begat he us to be a kind of first fruits to his creatures And made heirs of the Kingdom Jam. 2.5 Now for us to have the Blessed God whom we had so often offended to become our reconciled Father in Christ Oh what wonderful love is this That we should be admitted into the Church of the first-born have free liberty to worship God and have a right to such a blessed and glorious inheritance 2. What is the spirit of Adoption First We are made sons and then we have the spirit of his Son Gal. 4.6 Being adopted into Gods Family we have a spirit suitable They that use to adopt children give them some kind of token to express their love so here is a gift answerable to the dignity of our estate and the love of a Father and that is the gift of the spirit the dignity is inward and spiritual and the gift answereth it He hath sent the spirit of his Son into your hearts God would not distinguish the good â—â— na fall about the Tents of Israel and the people will not go for to gather it to fill their Homer they may starve Tho the Bread of Heaven be dispensed by such a liberal provision the Spirit is ready but they are lazy The Spirit by accident is a cause of servile fear but these Motions are his proper effects 2. A superficial Christianity is rewarded with common gifts but the real Christianity with special Graces All that profess the Faith and are baptized into Christ Gal. 3.26 27. are visibly adopted by God into his Family and are under a visible Administration of the Covenant of Grace So far as they are adopted into God's Family so far they are made partakers of the Spirit Christ giveth to common Christians those common gifts which he giveth not to the Heathen World knowledg of the mysteries of godliness abilities of utterance and speech about spiritual and heavenly things some affection also to them called tasting of the good Word the heavenly Gift and the powers of the World to come Heb. 6. These will not prove us true Christians or really in Gods special favour but only visible professed Christians 3. Among the sincere some have not the spirit of adoption at so full a rate as others have neither so pure and fervent a love to God nor such a respectful obedience and submission to him nor such an Holy confidence and boldness becoming that great happiness which they are called unto who have the right and hope of the Blessed inheritance and so not so much of that son-like disposition which the spirit worketh by revealing the Love and Mercy of God contained in the Gospel in the Hearts of his People some do more improve their priviledges than others do now they
doth shine resplendently without us in the person of the Mediator and the riches of the Gospel yet the dead and dark heart of man is not affected with it John 1.5 And the light shineth in darkness and the darkness comprehendeth it not till God shine into our Hearts 2 Cor. 4.6 For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the glory of God in the face of Jesus Christ. Unless this Doctrine of Gods Fatherly Love and Grace be accompanied with his illuminating Sanctifying Comforting Spirit who sheds abroad this Love in our Hearts which is revealed in the Gospel 3. The disposition thence resulting from the application of this object to us by the spirit such as the object is such are the affections stirred up in us as by Law-truths the spirit worketh conviction terrors of conscience legal contrition Acts 2.37 and thence Bondage ariseth so by the Gospel where God is represented as the Father of Mercies and the God and Father of our Lord Jesus Christ and in him our God and Father the Impression must be suitable this Spirit that worketh by the Gospel must needs be the Spirit of Adoption or such a Spirit as worketh a Child-like disposition in us for the Impression must always be according to the stamp 1. USE To perswade us to look after the spirit of adoption we never do seriously and closely christianize till we get it but either have a literal Christianity a form of knowledg in the Gospel without the Life and Power or a legal Old Testament Spirit To quicken you consider these Motives or Priviledges which you will have by it 1. Peace of conscience Or a rest from those troubled and unquiet thoughts which otherwise would perplex us Rom. 14.17 For the Kingdom of God is not meat and drink but righteousness and peace and joy in the Holy Ghost and Rom. 15.13 Now the God of hope fill you with all joy and peace in believing This calm of mind differeth from the deadness and benummedness of a stupid conscience that 's a thing we never laboured for groweth upon us we know not how 't is maintained by idleness rather than by Watchfulness and Diligence and is inconsistent with serious thoughts of God and our eternal condition but this is the fruit of our reconciliation with God and those Blessed priviledges we injoy in his Family it stirreth up admiration and thankfulness 2. Liberty in Prayer For the great help we have in Prayer is from the Spirit of Adoption Zech. 12.10 I will pour out upon you the spirit of grace and supplication That Spirit which cometh from the Grace and free Favour of God stirring up Child like addresses to God Rom. 8.26 Jude 21. Building up your selves on your most holy faith Praying in the Holy Ghost Without this our Prayers are but a vain babling 3. Readiness in duty 2 Cor. 3.17 Where the spirit of the Lord is there is liberty They serve God with a free spirit the Holy Life is carried on with more sweetness and success not by compulsion but with ready mind Psal. 51.12 Vphold me with thy free spirit John 8.32 If the truth shall make you free then are you free indeed men are under shackles and Bondage if they have not the Spirit of Adoption they drive on heavily have not largeness of heart and love to God Heaven and holiness Psal. 119.32 I will run the ways of thy commandments when thou shalt inlarge my heart When the heart is suited to the work there needs no other urgings but if we force a course of Religion upon our selves contrary to our own inclination all is harsh and ingrate and cannot hold long 4. Comfort in afflictions Their true consolation and support in afflictions is the Spirit of Adoption Heb. 12.5 Have you forgotten the exhortation which speaketh unto you as unto children and therefore he pursueth it all along They that injoy the priviledges of the Family must submit to the discipline of the Family God will take his own course in bringing up his Children he scourgeth every son whom he receiveth Heb. 12.6 7 8. while we have flesh in us there is use of the rod if God should suffer us to go on in our sins we were not legitimate but degenerate Children Children take it patiently if beaten by their Parents for their faults Pro. 9.10 Parents may err through want of wisdom their chastisement is arbirtary and irregular there is more of compassion than passion in God Gods rod is regulated with perfect Wisdom ordered by the highest love and tends to the greatest end our Holiness here and Happiness for ever and we have Christs example John 18.11 The cup which my father hath given me shall I not drink it The bitterest Potions came not from God as a Judg but as a Father are tempered by a Fathers hand 5. Hope of the benefits of the new Couenant pardon and life 1. Pardon We often forget the duty of Children but God doth not forget the Bowels of a Father our Adoption giveth us hope that he will not deal severely with us Mal. 3.17 Psal. 103.13 The relation of a Child is more durable not so easily broken off as that of a servant a Child is a Child still and therefore allowed to remain in the family when a servant must be gone Secondly For life everlasting and Glory Rom. 8.17 And if children then heirs heirs of God and joint heirs with Christ if so be that we suffer with him that we may also be glorified with him 1 John 3.1 2. The Spirit of Adoption doth both incourage and incline us to wait for it Rom. 8.2 3. But what shall we do to get this Spirit of Adoption 1. 'T is certain that the gift of the spirit is the fruit of our reconciliation with God the general reconciliation with mankind was evidenced by pouring out the Spirit Personal and particular reconciliation with God is the ground of giving the Spirit of Adoption to us Rom. 5.11 We joy in God through our Lord Jesus Christ by whom we have received the Atonement Therefore do what God requireth in order to reconciliation enter into conditions of peace enter into Covenant with God abhor your former disobedience cast away the weapons of defiance and love God and delight in him 2. Steep your minds in frequent thoughts of Gods fatherly goodness 1 John 3.1 Behold what manner of love is this that we should be called the sons of God! Consider it and admire it 2. USE Reflection Have we the Spirit of Adoption 'T is known 1. By a kind of naturalness to come to God and open our hearts to him in all our wants go and cry Abba Father The spirit of Adoption much worketh and discovereth its self in prayer to cry to our Father is an act becoming the Sons of God the manner is fervent affectionate this cry is not by the tongue but by the heart Exod.
13.14 The Lord needeth no interpreter between him and the hearts of his children he that heareth without earts can interpret our desires tho not uttered by the tongue desires are strong cries Psal. 10.17 Thou hast heard the desires of the humble Psal. 38.9 Lord all my desire is before thee and my groaning is not hid from thee This crying is opposite to that careless formality and deadness which is in other mens prayers this crying to God as one that is able and ready to help us is a great fruit of the spirit of Adoption 't is a childlike boldness 2. A childlike ingenuity in the course of obedience to him both in our abstaining from sin as the Rechabites are an Emblem Jer. 35.6 We dare not break the commands of our father And in a ready diligence in our obedience 2 Cor. 5.14 The love of God constraineth us for we thus judg if one dyed for all then were all dead c. The Will of our Father is instead of all Reasons Christ ever urged this This is the will of my Father John 6.26 38. So to Christians 1 Thes. 5.18 This is the will of God in Christ concerning you 1 Thes. 4.3 This is the will of God even your sanctification That 's enough beyond all enforcements 3. As to the inheritance they are very chary of it and will not hazzard the hope and comfort of it upon easie terms Heb. 12.16 Let there not be found a prophane person as Esau who sold his birth-right for a mess of pottage 1 Kings 21.3 And Naboth said to Ahab The Lord forbid it me that I should give the inheritance of my Father to thee 3. USE is Direction to us in the Lords Supper This is the seal of the new Covenant the Table which God keepeth for the entertainment of his family the feast for souls Gods Children are sure of Welcome 't is childrens bread we eat we come hither both to remember the grounds of our Adoption and to receive the comfort of it we come to meditate on the fatherly love of God and to get a new tast and experience of it in our own souls here we have special communion with him as children with a Father we come for a further participation of the spirit for we all drink into one spirit 1 Cor. 12.13 Here we look up unto God and in our hearts cry Abba Father We bind our selves also to perform the duty of children by new resolution to submit to his fatherly government both in his Laws and Providences to his commanding and disposing will and lift up our hope for the eternal inheritance SERMON XXIV ROM VIII 16 The spirit its self witnesseth to our spirits that we are the children of God IN the Words we have 1. The Priviledg assured That we are the children of God 2. The double Testimony by which it is confirmed The spirit its self beareth witness to our spirits or if you will here are Testes Testimonium the thing witnessed That we are the children of God and the Witnesses they are two the spirit its self and our spirits And in the mouth of two or three Witnesses every thing is established The spirit its self is the Holy Ghost and our spirits are our renewed consciences Doct. That our Adoption into Gods Family is evidenced by the testimony of the spirit to our spirits 1. I shall shew you the Worth and Value of the Priviledg 2. Speak something of this double Testimony by which it is assured to us For the first It is certainly a great Priviledg for we are excited to consider it with wonder and reverence 1 John 3.1 Behold what manner of love the father hath bestowed upon us that we should be called the sons of God 'T is a blessed Priviledg questionless to have God for our Father and Christ for our Elder Brother and Heaven for our Portion what can we desire more And this will appear to you if you consider 1. The Person adopting The great and glorious God who is so far above us so happy within himself and needeth not us nor our choicest love and service who had a Son of his own Jesus Christ the only Begotten of the Father who thought it no robbery to be equal with him in Power and Glory Phil. 2.6 A son that was the express image of his person Heb. 1.3 The son of his love Col. 1.13 In whom his soul found full complacency Prov. 8.30 I was daily his delight rejoicing always before him If men adopt 't is in orbitatis solatium a remedy found out for the comfort of them that have no children Seldom was it heard that a Father who had a Son should adopt a Son therefore it heightens the Priviledg that God should vouchsafe to poor creatures such a dear and honourable relation to himself 2. The Persons who were adopted Miserable sinners who were once strangers and enemies Col. 1.21 Children of Wrath even as others Eph. 1.3 Who had cast away the Mercies of their Creation and involved themselves in the curse now that strangers should be taken into the family and put in the place of children and dealt with as children that enemies should not only be reconciled but have liberty to own the Blessed God as their Father in Christ that children of wrath should be called to inherit a blessing that those who had so often offended God and were become slaves to Satan should be called into the liberty of the children of God this is that which we may wonder at and say Behold what manner of love is this 3. The Dignity it self compared 1. With the honours of the World David saith 1 Sam. 18.23 Seemeth it a light thing to you to be a Kings Son-in-law We may with better reason say Is it nothing to be taken into Gods Family and to become Sons and Daughters of the Most High God all relations may blush and hide their faces in comparison of this All the splendid Titles which are so Ambitiously affected by the World are but empty Shews and gilded Vanities and do much come short of this priviledge both in honour and profit therefore 't is a greater instance of the love of God than if he had made us Monarchs of the World or if a man could deduce his Pedigree from an uninterrupted Line of Nobles and Princes Alas how much better is it to be born of the Spirit than of the froth of the Blood and to have a Title that will be our Honour and Interest to all Eternity than to be distinguished from others by a Title that will cease at the Graves Mouth 2. Compared with Gods relation to other creatures there is a Relation between God and all his Creatures as he gave being to all so he hath an Interest and Propriety in all Sun and Moon and Stars are called his Servants Psal. 119.91 All Creatures are subject to the Law of his over-ruling Providence But Man is under his proper Government Adam by the Covenant of Works was
rather God's Subject and hired Servant than his Son The people of Israel were â—his Children but as Children in their non age for an heir as long as he is a Child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.1 The heir as long as he is a child differeth little from a servant though he be Lord of all A servile Spirit was upmost in that dispensation With respect to the Covenant of Grace so we are most strictly said to be children of God Gal. 3.26 For ye are all children of God by faith in Christ Jesus Some live onely under the visible Administration of the New Covenant but not under the Efficacy and Power and by the Ordinances of the Gospel have the badgâ—s of liberty but they are not free indeed sons indeed there are among them others whom God hath begotten by his Spirit and Adopted and taken into his Family he hath a Paternal Affection towards them and they a Filial disposition towards him he hath a Paternal care and providence over them and they have a Filial confidence and dependance on him he expects the honour of a Father and they may expect the priviledges of Children his special Relation is distinct from his common Relation to other men for it proceedeth not from his common goodness but his special and peculiar love The whole Commerce and Communion that is between us and him is on God's part Fatherly on our part Childlike He giveth us his choicest benefits and we perform to him the best service we can 4. The manner how 't is brought about The first Foundation of it was laid in the Election of God He is the bottom-Stone in this Building Eph. 1.5 Predestinated to the adoption of children according to the good pleasure of his will Now what are we that the thoughts of God should be taken up about us so long ago Secondly Before God's Eternal purposes could be executed and conveniently made known to the World Redemption by Christ was necessary Therefore 't is said Gal. 4.4 5. That he was made of a woman made under the law that we might receive the adoption of children Sin needed to be Expiated by the Son of God in our Nature before God would bestow his honour upon us Christ was to be our Brother before God could be our Father and to take a Mother upon Earth that we might have a Father in Heaven and to endure the Law 's Curse before we could be instated in the Blessing 3. It is necessary That we should be regenerated and born of God before it can be applied to us For this new Relation dependeth upon the New Birâ—h and none are Adopted but those that are Regenerated and renewed to the Image and Likeness of God Nominal Christians are Bastards and not Sons not illegitimate but degenerate Children The Relative Change goeth before the Real John 1.12 13. To as many as receive him to them gave he power to become the sons of God which are born not of blood nor of the will of the flesh nor of the will of man but of God And the next Foundation of this Relation is not our Being which we have from God as a Creator but our New Being which we have from him as our Father in Christ. As we are Men God is a Governor to us and we are his Subjects As we are New Men God is a Father to us and we are his Children 4. The Immediate issue of Regeneration is Faith John 1.12 To as many as received him to them gave he power to become the Sâ—ns of God even to as many as believe in his name Receiving Christ is an â—earty consent to take Christ to the ends for which God offereth him namely That he may be our Lord and Saviour that we depending upon the Merit of his Obedience and Sacrifice and assurance of his Covenant and Promise may obey his Laws and wait for our final Reward 5. The benefits occuring to us thereby I shall Instance in Three 1. The gift of the Spirit to be our Sanctifyer Guide and Comforter This is a gift which he giveth to none but his Children and which he giveth to all his Children A gift which suiteth with the greatness and love of our Father and absolutely necessary for us as Children God as a Creator giveth us our Natural Endowments but as a Father in Christ he giveth us his Spirit Gal. 4.6 And because ye are sons God hath sent forth the spirit of his son into our hearts If we have this high Priviledge of Adoption we have also the spirit of Adoption to reside and dwell in our hearts as our Sanctifyer Guide and Comforter as a Sanctifyer he doth first change our hearts and transform us into the Image of God in Christ 2 Cor. 3.18 But we all with open face beholding as in a glass the glory of the Lord are changed into his image from glory to glory And Titus 3.5 6. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of Regeneration and the renewing of the holy Ghost which he hath shed on us abundently through Jesus Christ our Saviour and so he maketh us Children but as Bees first frame their Cells and then dwell in them so he doth dwell in us that he may further sanctifie us restraining us from sin Rom. 8.13 If ye live after the flesh ye shall die but if ye through the spirit do mortify the deeds of the body ye shall live And quickening us to holiness Gal. 5.25 If we live in the spirit let us also walk in the spirit As a guide leading us into all Truth John 16.13 When the spirit of truth is come he shall guide us into all truth And regulating all the motions of the spiritual Life Rom. 8.14 As many as are led by the spirit especially our prayers Jude 20. Praying in the holy Ghost Rom. 8.26 We know not what we should pray for as we ought but the spirit maketh intercession for us As a Comforter confirming our present Interest and future hopes 2 Cor. 5.5 Now he that hath wrought us for the self same thing is God who also hath given us the earnest of his spirit Indeed the spirit is not so necessarily a Comforter as a Sanctifyer yet a Comforter he is and if not so explicitely and manifestly we may blame our selves This is Gods allowance and we deprive our selves of the benefit of it by our own folly 2. Such an allowance of Temporal Mercies as is convenient for us Matt. 6.32 For your heavenly father knoweth that ye have need of all these things A Christian hath Two things to relieve him against all his distrustful fears and cares Adoption and particular Providence he hath a Father in Heaven and his Father is not ignorant of his condition nor mindless of it and therefore tho he hath little or nothing in hand 't is enough that his Father keepeth the Purse for him whose care extendeth to all things and
that please me and take hold of my covenant They thankfully accept the offered benefits and resolve by the strength of the Lords grace to perform the required duties 3. That our hearts be set to fulfil our covenant vow For otherwise we double and deal unsincerely with God Heb. 13.18 We trust we have a good conscience willing in all things to live honestly The habit and bent of the heart is for God and obedience to him 4. That there be some answerable endeavours and pursuance of this resolution and care to please God in all things Acts 24.16 And herein do I exercise my self to have always a conscience void of offence towards God and towards men 5. That these endeavours be uniformly carried on that our sincerity may be evidenced to conscience For then 't is matter of Rejoicing and assurance to us 2 Cor. 1.12 This is our rejoicing the testimony of our conscience that in simplicity and godly sincerity we have had our conversations in the world 1 John 3.19 And hereby we know we are of the truth and shall assure our hearts before him Grace constantly and self-denyingly exercised hath an evidence in the conscience and conduceth also to give liberty and boldness before God 2. The witness of the spirit Because this is often mistaken I shall the more distinctly lay it before you 1. The spirit layeth down marks in Scripture which may decide this question whether ye are the children of God yea or no. As for instance 1 John 3.10 In this the children of God are manifested and the children of the Devil whosoever doth not righteousness is not of God neither he that loveth not his brother And again Rom. 8.14 As many â—â— are led by the spirit are the sons of God So every where in the Scripture God expresly telleth us who shall go to Heaven and who shall go to Hell and that there is no neutral and middle estate between the Holy and Carnal all are of one sort or other Now if we should go no further the Text would bear a good sence The spirit beareth witness with our spirit when our conscience can witness our sincerity in a course of obedience unto God The spirits witness in Scripture that this is a sound so a true evidence and the Testimony of conscience confirmed by Scripture for whatever is spoken in Scripture 't is supposed to be the very voice and Testimony of the Spirit as Acts 28.25 Well spake the Holy Ghost by Isaiah the prophet unto our fathers so Heb. 3.7 Wherefore as the Holy Ghost saith To day if ye will hear his voice So the spirit speaketh or witnesseth to our spirits namely in the word supposing what is to be supposed this must not be slighted yet this is not all for the context speaketh not of a witness without but motion within whereby we are restrained from sin and inclined to cry Abba Father 2. He worketh such graces in us as are peculiar to Gods children and evidences of our interest in the Favour of God as when he doth Renew and Sanctify the Soul and so many of the choicest Divines take the word witness for evidence or the objective Testimony namely that the presence and dwelling and working of the Sanctifying Spirit in us is the Argument and matter of the proof upon which the whole cause or traverse dependeth That it is so to be taken is clear in that exclusive mark Rom. 8.9 But ye are not in the flesh but in the spirit if so be the spirit of God dwell in you Now if any man have not the spirit of Christ he is none of his And in that positive mark 1 John 3.24 And he that keepeth his commanments dwelleth in him and he in him and hereby we know that he abideth in us by the spirit which he hath given us and again 1 John 4.13 Hereby know we that we dwell in him and he is us because he hath given us his spirit That Holy and Charitable spirit The gracious operations of his presence are the Argument whence we conclude 3. He helpeth us to discern this work in our souls more clearly Conscience dothits part to discover it and the spirit of God doth his part namely as he helpeth us to know and see that Grace which he giveth and actuateth in us for he revealeth the things given us of God 1 Cor. 2.12 not only in the Gospel tho chiefly but also in our hearts The workman that made a thing can best warrant it to the buyer First he Sanctifieth and then he certifieth sometimes we overlook our Evidences through the darkness and confusion that is in our hearts Hagar saw not the Fountain that was near her till God opened her eyes Gen. 21.19 There is a misgiving in the conscience we cannot see grace in the midst of weakness and imperfections Mary wept for the absence of Christ when yet he stood by her John 20.14 15. The spirit dwelleth and worketh in their hearts but they know it not 4. He helpeth us not only to see grace but to judg of the sincerity of grace 'T is more easie to prove that we believe than to know that our faith is saving to love Christ than to know that we love him in sincerity because of the deceitfulness of the heart and the mixtures of unbelief self-love and other sins and some degrees may be in hypocrites as temporary faith tasts imperfect love partial obedience and besides Grace where it is weak is hardly perceived the air will shew it self in a windy season the fire when 't is blown up into a flame 't is no more hidden grace strengthned increased acted is more evident to conscience habits are discerned by acts and exercise and God is wont to reward the faithful soul with his assuring seal of light and comfort 1 John 3.18 Love not in word or in tongue only but in deed and in truth The less we are Christians in shew and the more in sincerity the more joy and peace 5. He helpeth us with boldness to conclude from these evidences Many times when the premises are clear the conclusion is suspended we find in case of condemnation 't is suspended out of self-love many know that they that live after the flesh shall die yet they will not judg themselves and the same may be done in case of self-approbation out of legal fear or jealousie for persons of great fancy and large affections are always full of scruples or loathness to apply the comforts due to them the spirit concludeth for them that they are the children of God 1 John 3.14 We know that we have passed from death to life 1 John 2.3 And hereby we know that we know him 6. He causeth us to feel the comfort of this conclusion Rom. 5.13 Now the God of hope fill you with all joy and peace in believing 'T is an impression of the comforting spirit and Acts 9.31 They walked in the fear of the Holy ghost The spirit is necessary to
this actual joy for 't is possible a man may be perswaded of his sincerity or have no doubting of it and have too much deadness and dulness of soul not so comforted Well then 't is not an Oracle as to Christ Matth. 3 17 Nor an internal suggestion thou art a child of God we have no warrant for that from Scripture 't is not only to but with conscience Now conscience goeth upon rational evidence and we reason and argue from what we feel or find in our selves and 't is ascending to the covenant where Priviledges are assigned to the believer 1 John 1.2 To as many as received him to them gave he power to become the sons of God to the penitent Acts 2 38 Repent and you shall receive the Holy ghost To the obedient He is become the author of salvation to all that obey him 2. The one superaddeth to the other Not the priviledg without the qualification that is sufficiently done by the word not the conscience by discourse and the spirit immediately no they concur to produce the same conclusion the spirits testimony superaddeth certainty authority and overpowering light 1 Cor. 4.4 For I know nothing by my self yet am I not hereby justified but he that sudgeth me is the Lord and Rom. 9.1 I say the truth in Christ I lye not my conscience also bearing me witness in the Holy ghost As the influences of the Heavens work strongly but imperceptibly while they mingle themselves with the motions of the creatures so doth the spirit with our spirit it fortifieth and strengthneth the testimony of a mans own heart and so doth with more authority and power perswade us that we are the children of God 3. The necessiry of this to our full comfort 1. We cannot pray without it For the Text is brought to prove that they have a spirit within them which inclineth them to cry Abha Father surely 't is a great advantage in prayer to be able to say Psal. 63.26 Doubtless thou art our father and again Isa. 64.8 But now Lord thou art our father But how will you do unless you be Gods children and how will you know you be Gods children but by the spirit bearing witness to and with your spirits I know all Gods children have not the comfort of the spirit but they have the spirit of comfort and in some measure can come to God as a Father 2. We cannot apply the promises without it For the promises are childrens bread unless we be the children of God what comfort can we take in the promises unless we have an interest in them priviledges have their conditions annexed the right is suspended till the condition be performed that is till we know our selves to be true believers the promises are in vain and of no effect if to all you deceive the most for tho some are of Gods Family the whole world lieth in wickendness the most are the children of the Devil If to some they have their characters which occasioneth the restraint and you are told here this is known by the spirits bearing witness to our spirits But what shall poor creatures do that have not yet this clear testimony 1. Disclaim all other confidence When you cannot apply Hos. 14.3 Ashur shall not save us we will not ride upon horses neither will we say any more to the works of our hands Ye are our gods for in thee the fatherless findeth mercy 2. Own God in the humbling way Creep in at the back door of the promise 1 Tim. 1.15 Jesus Christ came into the world to save sinners If Christ came to save sinners I am sinner enough for Christ to save Luke 15.18 19. I will arise and go to my father and will say unto him Father I have sinned against heaven and before thee and am no more worthy to be called thy son make me as one of thy hired servants 3. Come to him as the God and Father of our Lord Jesus Christ Eph. 3.14 For this cause I bow my knees unto the Father of our Lord Jesus Christ. Certainly God will love and accept all those that come to him by Christ. 4. There is a child-like inclination when there is not a childlike familiarity and boldness The soul cannot keep away from God and that is an implicite owning of him as a Father Jer. 3.19 Thou shalt call me father ond shalt not turn away from me We call him Father optando si non affirmando unspeakable groans discover the spirit of adoption as well as unutterable joys we own him by way of option and choice tho not by actual assurance of our special relation to him and interest in his fatherly love there may be a child like love to God when we have no assurance of his paternal love to us 5. There is a childlike reverence and awe when not a childlike confidence Their heart standeth in awe of as the Rechabites their fathers command dare not displease him for all the world these in time will overcome in short God hath a title to our dearest love when we cannot make out a title to the highest benefit SERMON XXV ROM VIII 17 If children then heirs heirs of God and joint-heirs with Christ if so be that we suffer with him that we may also be glorified together THE Apostle had shewed v. 13. That if we through the spirit do mortifie the deeds of the body we shall live He proveth it by this medium and argument That as many as obey the sanctifying motious of the spirit are children of God and children may look for a childs portion He proveth they are children because the spirit accompanieth the dispensation of the New Covenant whereby we are adopted into Gods family and this spirit acts suitably as is evident by his impression v. 15. By his Testimony and Witness v. 16. Now he goeth on further and proveth That if we be children we are heirs and that we shall live if we mortifie the deeds of the body is more abundantly proved for our inheritanâ—e is eternal life and glory And if children then heirs c. In the Words observe 1. A Dignity inferred from our Adoption 2. The Amplification of it from the excellent nature of this inheritance Heirs of God and joint heirs with Christ. 3. 'T is applied as a comfort against adversities If so be that we suffer with him that we may also be glorified together 1. The Dignity inferred is that we are Heirs The Inheritance belonging to Children jure nascendi all Children are not necessarily heirs but only males and among them the first born but jure Adoptionis they that are Adopted are adopted to some Inheritance so here if Children then heirs be they Sons or Daughters begotten to God sooner or later Male are Female are all one in Christ Gal. 3.18 they are not debarred from the Inheritacce 2. The amplification of it Or the greatness and excellency of this Inheritance in two expressions Heirs of God and joint heirs with Christ.
the work but from Gods free grace 2. 'T is full For the Inheritance is more than a Legacy God sheweth his goodness to all his creatures but to his children he giveth the inheritance as Isaac had the inheritance from Abraham but to his sons that he had by Concubines he gave gifts and sent them away Gen. 25.5 6 All men taste of his common bounty but his Saints have their inheritance reserved for them which sheweth that we should put a distinction between our heavenly inheritance and those earthly enjoyments which floweth in the channel of common Providence Alas That far exceedeth any thing we enjoy here all things here are but mean and fading in themselves aud liable to spoil and vastation from others but this is our eternal and durable estate which the wicked shall not partake of whatever gifts God bestoweth on them now 3. There is a time between Right and Possession and in the mean time the Heirs live by hope till the Inheritanâ— fairly descendeth to them so here Titus 3.7 Being justified by faith we are made heirs according to the hope of eternal life We are heirs but 't is little that we enjoy now Gods Sons and Heirs make no fair shew in the flesh to outward appearance there is little difference between their condition and the condition of the men of the world For God will not distinguish the heirs of promise from others by their outward condition but internally There is hope of a better estate and surely to expect such great things and not be affected with them argueth a dead and stupid heart Is a Right nothing before Possession Or is the expectation so grounded a vain fancy Surely a Christian is or will be a great man Is the heir nothing better than a slave because he doth not as yet come to the enjoyment of what is provided for him A Right and an Hope should give us more joy than usually we find in our selves if it were a vain expectation and not grounded upon a right it were less but being it is so we should be more affected with it 5. As an heir hath not only assurance of the inheritance but present supply and maintenance and other demonstrations of love to support his expectation from him that Adopted him that all the estate falleth to him So in the mean time Gods Children have the pledges of his love the Possession of the Heavenly Inheritance is begun here in the Kingdom of Grace and is afterwards compleated in the Kingdom of Glory The spirit now with his comforts and graces is set forth under a double notion of earnest and first fruits Eph. 1.14 The earnest of inheritage First fruits Rom. 8.23 There are two acts of a Christian To look and long for this estate look for it because 't is sure and long for it because it is good God giveth us a pledg and earnest to show how sure a taste to shew how good thus far they agree 2. Wherein they disagree 1. 'T is an inheritance not lessened by the multitude of coheirs God is an infinite Portion that cannot be divided and sufficeth the whole World In other heritages many a fair stream is drawn dry by being dispersed into several channels but here the more company the greater the priviledg what an happiness is it to injoy God among all the Saints The company is ever propounded as a blessing Math. 8.11 Ye shall sit down with Abraham Isaac and Jacob in the kingdom of Heaven and Heb. 12.22 23. Ye are come to an innumerable company of Angels c. When God is all in all he will fill up every vessel As when the same light is seen by all the same speech is heard by all The one doth not see less nor the other hears less because another seeth and heareth with him in the world we straiten others the more we are inlarged ourselves but not then 2. In other inheritances the Father must die before the son can inherit Hereditas est successio in totum jus defuncti Death taketh away the Father that the Son may succeed him God hath heirs but no successors we do not possess after our Fathers death but with our Father he liveth for ever and we live for ever with him we die that we may go to the living God when strength faileth and heart faileth thou art my portion for ever Psal. 73.26 when others must leave their inheritance we go to ours then it beginneth 3. In other Heritages the heirs are designed by name but here by character men are contentious every one would say he is meant in the discription but here the heirs are not named but described by certain qualifications which must be tried by out selves warranted by the spirit judged and examined by Christ at the last day Sometimes they are termed the called Heb. 9.15 That they that are called may receive the promise of eternal Inheritance by which is meant those which are effectually called and converted unto God Sometimes this priviledg is settled upon believers John 1.12 such as do heartily and thankfully accept of Christ and his Grace and sometimes the Sanctified as Col. 1.12 and Acts. 20.18 such as are dedicated to God and live as a people set apart for him all these are sons therefore made heirs qualified and made capable of this blessed Inheritance Thirdly The properties of this Inheritance which set forth the greatness of it 1. 'T is a glorious inheritance Eph. 1.18 That ye may know what is the riches of the glory of the inheritance in the Saints That Inheritance which is appointed for those who are renewed by the Spirit of God is a glorious inheritance There is nothing in Heaven but what is glorious the object of it is the glorious God whom we shall see as we are seen 1 Cor. 13.12 Especially as he shineth forth in the Glorious person of our Redeemer John 17.24 Father I will that those whom thou hast given me may be where I am that they may behold my glory The state of our Bodies and Souls shall be glorious Phil. 3.21 the place shall be Glorious the upper Paradice 2 Cor. 12.4 the company glorious all the glorified Saints and Angels Our imployment glorious Rev. 7.12 Blessing and Praising and Glorifying of God for ever and ever 2. 'T is an eternal and undefiled inheritance 1 Pet. 1.4 To an inheritance incorruptible and undefiled that fadeth not away reserved in heaven for you I gather from that place that it is a celestial and incorruptible inheritance and so doth excel all worldly possessions which come from Fathers to their children the things of this world are both defiling and perishing they pollute us omnis turpitudo est a mixtura when our hearts cleave to the things of this World they are debased by them to something beneath themselves but this celestial inheritance doth not corrupt but purifie affections these things below make us worse but cannot make us better they are perishing as well as
Abba father Wherefore thou art no more a servant but a son and if a son then an heir of God through Christ. Which teacheth us how to come to a conclusion in soul debates Have I a child-like inclination and sense and confidence that God hath adopted me into his favour and have the sanctifying of the spirit upon my heart I may be bold then to enter my claim 3. It Informeth us That the priviledges of believers are so linked together that where one of them is there are all the rest Therefore if we injoy one then we must collect and infer that the rest do belong to us also If sons we must not rest there then heirs heirs of God and joint heirs with Christ. One link of the golden chain draweth on another there is a great deal of profit in these collections and inferences our minds are usually taken up with trifles and childish toys surely the priviledges of a Christian are not so much considered as they should be The benefit of it is this partly it keepeth our hearts in a way of praising God and constant rejoicing in God if we did more consider the excellency of our Inheritanne 1 Pet. 1.3 4. Blessed be God who hath begotten us to a lively hope to an inheritance incorruptible undefiled Our thoughts are too dead and cold till we revive the memory of our excellent priviledges by Christ. Partly as it keepeth us in a constant and cheerful adherence to the truth what ever it cost us we slight all temporal things how grievous or troublesome so ever they be Rom. 8.18 For I reckon that the sufferings of the present life are not worthy to be compared with the glory that shall be revealed in us Rom. 5.3 We glory in tribulation as knowing that tribulation worketh patience Partly To help us to despise the pleasures of sin which are but for a season while eternal things are in view 2 Cor. 4.18 While we look not to the things which are seen but to the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal And Partly To digest the labours of duty and obedience all the pains of the Holy Life 2 Cor. 5.9 Wherefore we labour whether present or absent that we may be accepted of the Lord. What shall we not do for such a Father that hath provided such an inheritance for us that we may injoy him and be accepted with him Therefore we should stock our minds with these thoughts 4. That we should not question our estate because we are under grievous pressures and afflictions For the words are an anticipation of an objection If Sons of God and Heirs of Glory why are we then so afflicted he inverteth the Argument You are so afflicted that you may have the inheritance 'T is rather an evidence of our right than an infringement of it especially if patiently endured for Gods sake seeing thereby you are conformed to the Son by nature Rom. 8.29 He hath predestinated us to be conformed to the image of his son We have communion with Christ and his Sufferings and if we be like him in his estate of Humiliation we shall be like him in his estate of Exaltation also 2. USE is Exhortation 1. To bilieve this blessed inheritance which is reserved for the children of God 'T is a great happiness but let not us therefore suspect the truth of it for 't is founded in the infinite mercy of the eternal God and the everlasting merit of a blessed Redeemer And we are prepared and qualified for it by the Almighty Operation of the conquering spirit 't is an happiness that lieth in another world and we cannot come at it but by death But is there no life beyond this Where then shall the good be rewarded and the wicked punished 'T is unseen but it is set before us in the promises of the Gospel which God hath confirmed by miracles and sanctified to the conversion and consolation of many souls throughout all successions of ages and were the best and wisest of men that ever the world saw deceived with a vain fancy Or can a lye or delusion be sanctified to such high and holy ends therefore do you believe it John 11.26 Whosoever liveth and believeth in me shall never die believest thou this If you believe your Reconciliation with God by the death of Christ why not your salvation by his life If your adoption into his family why not the inheritance both priviledges stand by the same grace 2. Let us live always in the desire of it that desire that will quicken you to look after it Phil. 3.14 And to seek after it in the first place Matth. 6.33 That desire that will quicken you to long for the enjoyment of it Phil. 1.23 3. To comfort your selves with the hope of it Rom. 5.2 And rejoice in hope of the glory of God 't is the glory of God God giveth it God is the solid part of it and can we expect shortly to live with God and upon God and not rejoice in the hope of it Is a deed of gift from God the security of infallible promises nothing Is the Title nothing before possession When this estate is so sure and near we should more lift up our heads and revive our drooping spirits 4. Let us walk worthy of it 1. Despising Satans offers Heb. 12.16 Be not a prophane person as was Esau. 1 Kings 21.3 The Lord forbid that I should part with the inheritance of my father Be chary of your inheritance keep the hopes clear fresh and lively 2. Wean your hearts from the world Col. 3.1 2. If ye be risen with Christ seek the things that are above set your affections above and not on the earth There is your Father your Head your Christ your Patrimony 't is reserved for you in the Heavens 3. Live in all holy conversation and godliness 1 Pet. 3.7 Living as heirs of the grace of life in all duties to God love to one another fidelity in all our relations We that shall live in the clear vision and full fruition of God in Christ should be other manner or persons 4. In an heavenly manner Phil. 3.20 But our conversation is in heaven Either acting for it or living upon it or sollacing our selves with it with delightful thoughts of Heaven sweeten your pilgrimage here be willing to suffer afflictions if God call us thereunto patiently you suffer with Christ Christ takes it as done to himself Acts 9.4 Why persecutest thou me Fill up your share of the sufferings Providence hath appointed for Christ Mystical Col. 1.24 Who now rejoice in my afflictions foâ— you and fill up that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the church 2 Cor. 1.6 And whether we be afflicted it is for your consolation and salvation and Phil. 3.10 That I may know him and the power of his resurrection and the fellowship
defence of it Sixthly An immunity from such temporal judgments as might hinder our salvation and the service of God 1 Cor. 10.13 There hath no temptation taken hold of you but such as is common to man But God is faithful who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to bear it and Rom. 8.28 All things shall work together for good to them that love God No absolute immunity from troubles God hath reserved a liberty to his wisdom and justice to afflict us as he shall see cause Psal. 89.32 Then will I visit their transgressions with the Rod and their iniquity with stripes But will preserve us to his Heavenly Kingdom 2 Tim. 4.17 18. 1. Their rights and prerogatives First They have a right to serve God with a ready and free will and on comfortable terms Luke 1.74 75. That being delivered out of the hands of our enemies we might serve him without fear in holiness and righteousness before him all the days of our lives Psal. 51.12 Restore unto me the joy of thy salvation and uphold me by thy free spirit And Rom. 8.15 For we have not received the spirit of Bondage again to fear but we have received the spirit of adoption whereby we cry Abba Father 2. A liberty of access to God a large door is opened to us for communion with him Eph. 3.12 To whom we have boldness and access with confidence Heb. 4.16 Let us come with boldness to the throne of grace that we may have grace and find mercy in a time of need and Heb. 10.19 Having therefore brethren boldness to enter into the holyest by the blood of Jesus 1 John 3.21 Beloved if our hearts condemn us not then have we boldness toward God 3. A free use of all the creatures which fall to our share and allowance by Gods fatherly providence 1 Tim. 4.3 4. Forbidding to marry and commanding to abstain from meat which God hath created to be received with thanksgiving of them that believe and obey the truth For every creature of God is good and nothing to be refused if it be received with thanksgiving 1 Cor. 3.22 23. Whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours and ye are Christs and Christ is Gods With good conscience we may use the creatures and get them Sanctified to us by the word and prayer 4. A right to eternal life Tit. 3.7 That being justified by his grace we should be made heirs according to the hope of eternal life Rom. 8.17 If children then heirs heirs of God and joint heirs with Christ If so be we suffer with him that we may be also glorified together Tho we have not the possession yet a Title sure and indefecible so that you see and yet I have told you little of it it is valuable but 't is a glorious liberty we are to speak of 2. Our glorious liberty in the world to come That is a liberty which implyeth the removal of all evil and the affluence of all good and may be considered either as to the Soul or to the Body 1. As to the Soul We are admitted into the blessed sight of God and the perfect fruition and pleasing of him in perfect love joy and praise to all eternity 1 Cor. 13.12 For now we see through a glass darkly but then face to face now I know it partly but then shall I know even also as I am known 1 John 3.2 But we know that when he shall appear we shall be like him for we shall see him as he is Psal. 16.11 Thou wilt shew me the path of life for in thy presence is fulness of joy and at thy right hand pleasures for evermore Psal. 17.15 As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness 2. As to the Body it is in a state of immortality and incorruption wholly freed from death and all the frailties introduced by sin and because the body remaineth behind when the Soul is in Glory our Deliverance and Redemption is saâ—d to be yet behind Eph. 1.14 Which is the earnest of our inheritance until the redemption of the purchased possession Eph. 4.30 And grieve not the holy spirit whereby ye are sealed to the day of redemption And that in respect of the body Rom. 8.23 Waiting for the adoption to wit the redemption of our body In short This glorious liberty may be somewhat understood by the liberty which we have now 1. Our liberty now is imperfect and incompleat but then 't is full and perfect 'T is but begun now and our bonds loosed in part but our compleat deliverance is to come from sin at death from all misery when our bodies are raised up in glory sin dwelleth in the Saints now but in death it will be utterly abolished therefore groan and long for it Rom. 7.24 O wretched man that I am who shall deliver me from the body of death Yet with hope v. 25. I thank God through Jesus Christ our Lord so then with the mind I my self serve the law of God but with the flesh the law of sin Our bodies now are subject to corruption and diseases as others are but Phil. 3.21 God will then perfectly glorifie his children in body and soul. 2. Spiritual liberty is consistent enough with corporal bondage Paul was in Prison when Nero was Emperor of the world many that are taken into the liberty of Gods children are not freed from outward servitude 1 Cor. 7.21 22. Art thou called being a servant care not for it but if thou canst be made free use it rather The condition of a slave is not incompetent with Christianity Joseph was a slave in Egypt but his Mistress was the Captive as she was overcome by her own lusts servants may be the Lords Freemen and Freemen may be Satans slaves 3. All the parts of liberty are quite other than now First as to duty we are not so free from the power of sin as to be able to govern our own actions in order to eternal happiness Rom. 7.25 With my mind I serve the law of God with my flesh the law of sin There is law against law mutual conflicts and mutual opposition tho grace gets the mastery not absolute freedom Our present estate is but a convalescency a recovery out of sickness by degrees 2. As to felicity First Immunity from the curse of the law and the wrath of God We have a right but the solemn and actual judgment is not past nor the case adjudged but at the last day when the condemning sentence is past upon the wicked our sins shall be blotted out Acts 3.19 Secondly Death remaineth on the body but then the last enemy shall be quite destroyed 1 Cor. 15.26 Thirdly Satan doth still trouble us and vex us winnow us as
tremble at his anger Numb 12.14 When he crosseth and disappointeth us it must not be slightly passed over look as in the Flood Gen. 7.11 When the windows of Heaven were opened from above and the fountains of the great deep were broken open from below the flood increased So when nature and Grace concur to heighten the afflictions the children of God must needs have a greater and more tender sense of it than others have as those that are of a delicate constitution are more capable of pain than the stubborn and robustious and the tender flesh of a child will sooner feel the lash than the thick skin of a slave So the children of God who have a more serious apprehension of things and a more tender spirit soonest feel the burden of their Fathers displeasure and do more lay it to heart than careless spirits who laugh out their cross and drink away their sorrows and partly because they are more exercised with afflictions the world hateth them because they are so good and God chastens them because they are no better many are the troubles of the righteous Psal. 34.19 There is more squaring and hewing and cutting used about stones which are to be set in a stately Palace than those which are placed in an ordinary building the Vine is pruned when the bramble in the hedg is not looked after the child is put under discipline when the Bastard liveth more at large God meaneth to destroy those whom by a just judgment he permitteth to go on in their sins to their eternal undoing 2. They are more sensible of sin as a burden Psal. 38.4 Mine iniquities are gone over my head they are a burden too heavy for me That sins are a burden to a wounded conscience is evident by their complaints if a milstone fall upon them 't is not so heavy and bruising as one spark of Gods Wrath lighting upon the conscience for sin but they are also a burden to a tender conscience and partly because they have more light than others and see more into the hainous nature and evil of sin Jer 18.31 After I was instructed I smote upon the thigh and Rom. 7.9 When the commandment came sin revived and I died And partly because they have more love than others have and they that love much will mourn most for sin Luke 7.47 She wept much because she loved much The more holy any are the more they are troubled about offending God than others are or themselves were before what 's the Reason 't is not from the increase of sin but the increase of light and love they see more and more into sin than formerly they did or could do as in a glass of pure water the least mote is soon espied and partly because they have more heartily renounced sin therefore the relicks of it are a greater burden to them Elements burden not in their own place wicked men are in their own Element 't is a sport to them to do evil for fools make a mock of sin But 't is otherwise with the children of God sin is that they hate and pray down and strive against they are aspiring after a better estate and 't is a trouble to them they find so little of it while they are in the body 2. The other sort of reasons concern the other life A Christian here is unsatisfied and waiteth for a better and purer estate a state of constant felicity and exact conformity to God and that for four Reasons 1. By the first fruits of the spirit he is confirmed in the belief of the certainty of this estate for the Holy Ghost openeth his eyes to see the reality of the world to come Eph. 1.17 18. That the God of our Lord Jesus Christ the Father of glory may give unto you the spirit of wisdom and revelation in the knowledg of him the eyes of your understanding being inlightned that ye may know what is the hope of his calling and what the riches of the glory of the inheritance of the saints in light 1 Cor. 2.12 Now we have not received the spirit of the world but the spirit which is of God that ye may know the things that are freely given us of God Faith is the eye of the soul Heb. 11.1 And an Eagle-eye it is that helpeth us to look above the mists and clouds of the lower world and see eternity at the back of time and glory following shame and rest labour now affections follow perswasion Heb. 11.13 Being perswaded of these things they imbraced them They tha see there is another world a life infinitely more desirable than that which we now enjoy will find their affections stirred towards it an estate so blessed if it were soundly believed it would be earnestly desired and certainly men do not believe this blessedness if they be coldly affected towards it 2. By the first fruits of the spirit they do in part know the excellency of it Surely 't is no slight and vain thing which is so desired groaned after and waited for by all the Saints they find somewhat in themselves which makes them to value and esteem it if the first fruits be rich and glorious what will the whole harvest be If the tast be so ravishing what will the whole feast prove Surely it will wholly swallow us up with joy The joys of the spirit are unspeakable things 1 Pet. 1.8 But at his right hand there is fulness of joy for evermore Psal. 16.11 The refreshings we meet with by the way doth mightily support us what comfort shall we have when we come to our journeys end and enjoy what we have heard of And what we have heard is little to the injoyment The Saints would not part with their Communion with Christ here for all the world What will it be when our Union and Communion is full and perfect To get a glimpse of Christ as he sheweth himself through the Lattess doth much revive the drooping soul but there we shall see him with open face here we get a little from him in his Ordinances and that little is as much as we can hold but there he is all in all and we are filled up with the fulness of God Christ in us now is the hope of Glory Col. 1.27 But Christ in us then is glory its self The spirit in us now is a well springing up but then the water groweth not only into a stream but into an Ocean Holiness here is called the Seed of God but then it is the life of God Grace tendeth to the place whence it cometh as a spark of fire tendeth to the Element of fire there 't is in its perfect estate In short Look what difference there is between the Spring-head and the outfall of the water into the Sea such difference there is between our enjoyment of God now and hereafter 3. By the first fruits of the spirit we are prepared and fitted for that blessed estate We read in the Scripture that
hath sealed us and given us the earnest of the spirit Now since we go not upon guesses but sure grounds the promise of the eternal God thus sealed and confirmed should not â—e hope 3. Our relation to God He is our God and Father John 20.17 I ascend to my father and your father and to my God and your God As our God he will give us something like to himself something better than the world yeildeth something fit for a God to give or else he could not with honour take that title upon him Heb. 11.16 Wherefore God is not ashamed to be called their God for he hath prepared for them a citâ— As our Father he will give us the Heavenly inheritance Luke 12.32 Fear not little 〈◊〉 't is your fathers pleasure to give you the kingdom If God were a Judg only we 〈◊〉 fear how it would go with us in the day of tryal but if he will dignifie 〈◊〉 with 〈◊〉 title of Children we may expect a Childs portion Rom. 8.17 And if children 〈…〉 heirs of God and joint heirs with Christ if so we suffer with him that we 〈◊〉 be also glorified together Be sure that you be Adopted Justified taken into the Family 4 Christs merit and passion Rom. 5.10 For if when we were enemies we were recoâ—â—iled by the death of his son much more being reconciled we shall be saved by his life 〈◊〉 the â—â—ood of God was given for some other thing than that little happiness and 〈…〉 of comfort which we injoy here Do men that understand themselves 〈…〉 for trifles when wise men lay a broad and large foundation we expect a 〈…〉 If Christ be abased we may be exalted if he was apparell'd with 〈◊〉 flesh we may be cloathed with his Glory that which keepeth hope alive is the considerations of that ransome which Christ paid to reconcile us to God that we might be capable of the highest fruits of Christs Death an assurance of his love even eternal 〈◊〉 5. His Resurrection and Ascention 1 Pet. 1.21 God hath raised him from the dead and gave him glory that your faith and hope might be in God Christ confirmed his Mediatorship and herein he is a pattern to us taken possession of Heaven in our 〈◊〉 and nature he did in our nature rise from the dead and ascend into Heaven to give us a red and visible demonstration of a Resurrection and a life to come that we might look and long for it whilst we follow him in obedience and sufferings Christ is entred into his Glory and shall we be kept out Some saw him after he was risen and some saw him ascending we have certain testimony of it that he is gone to Heaven before us he that came to be an example of duty is also a pattern of felicity 6. Hâ—â— potent intercession He is sate down on the right hand of Majesty that he may apply his purchase and bring us into possession of that happiness which he hath procured for us We have a friend at Gods Right-hand who cannot satisfie himself to be there without us John 17.24 Father I will that they whom thou hast given me may be where I am and may behold my glory He is gone to Heaven as our forerunner Heb. 6.19.20 Which hope we have as an anchor of the Soul both sure and stedfast and which entreâ—â— into that within him the vail whither the forerunner is for us entered even Jesus made an high priest for ever after the order of Melchisedec Gone ashore whither we seek to Land Micha 2.13 The breaker is come up before them He hath taken all impediments out of the way and prepared a safe landing-place for us 7. All our former experience of God He hath ever born us good will never discovered any backwardness to our good he purposed it in Christ before the world was sent his Son to die for us before we were Born or had a being in the world called us when we were unworthy warned us of our danger when we did not fear it offered this happiness to us when we had no thought of it and left we should turn our backs upon it followed us with an earnest and uncessant importunity till we came to have anxious thoughts about it till we began to make it our business to seek after it by the secret drawings of his spirit inclined us to chuse him for our portion how many contradictions and struglings of heart were there ere we were brought to this ever since he hath been tender of us in the whole conduct of his providence afflicted us when we needed it delivered us when we were ready to sink he pardoned our failings visited us in ordinances supported us in troubles helped us in Temptations and is still mindful of us at every turn as if he would not lose our hearts and shall we not hope in him to the last Hath he forgotten to be gracious As they said Judg. 13.23 If the Lord were pleased to kill us he would not have received a burnt-offering and a meat offering at our hand neither would he have shewed us these things So if God had no mind to save us he would not use such methods of grace about us 8. The greatness of the Gospel Covenant For that allayeth a great many fears to remember that we are to interpret our qualification according to the Covenant of Grace and the sweet terms thereof and tho there be many failings we may be accepted with the Lord who will not impute to his people their frailties and sins of infirmity not perfection but sincerity is our claim we have indeed a faith too weak and mingled with doubtings too little love to God and self-love too prevalent Our desires of grace too cold our thoughts often distracted but yet where the heart is set to seek the Lord he will accept us and our infirmities shall be forgiven us for Christs sake When he justifieth who shall condemn Rom. 8.23 He will answer for the imperfection of our holy things every sin is not a sign of death some are consistent with a state of grace and hopes of glory there are some sins which every one that truly repenteth ceaseth to commit them Prov. 28.13 He that covereth his sins shall not prosper but whoso confesseth and forsaketh them shall have mercy There are other sins which they that repent do hate but they too frequently return Rom. 7.15 What I hate that do I. As the imperfection of our graces many vain thoughts and inordinate passions too much deadness and coldness in holy duties these are forgiven and consist with life these are causes of childlike humiliation but not of judging our selves ungodly or cast out of the Favour of God 2. To breed earnestness and this desirous expectation 1. Think often of the sinfulness and misery of the present evil world Even the better pâ—rt of it that which is incident to the people of God which are to be considered either singly or collectively
the Saints partly by shedding abroad the love of God in their hearts Rom. 5.3 4 5. Gods smiles are infinitely able to counterballance the worlds frowns and partly by a clearer sight of their blessedness to come remember your eternal blessings and how far your afflictions prepare you for them 2 Cor. 4.16 17. For this cause we faint not but though our outward man perâ—sh yet the inward man is renewed day by day For our light afflictions which are but for a moment worketh for us a far more exceeding and eternal weight of glory The greatest trouble cannot make void this hope yea it doth prepare you for it your Spiritual estate is bettered by them 2. Doct. That prayer is one special means by which the Holy Spirit helpeth Gods children in their troubles and afflictions 1. Troubles are sent for this end not to drive us from God but to draw us to him Psal. 50.15 And call upon me in the day of trouble I will deliver thee and thou shalt glorifie me Trouble in its self is a part of the curse introduced by sin when God seemeth angry we have a liberty to apply our selves to him In trouble we are apt to think God an enemy and that he putteth the Old Covenant in suit against us but then God expects most to hear from us 2. Prayer is a special means to ease the heart of our burdensome cares and fears Phil. 4 6 Be careful for nothing but in every thing by prayer and supplication let your requests be made known unto God When the wind is got into the Caverns of the earth it causeth Earthquakes and terrible Convulsions till it get a vent we give vent to our troublesome and unquiet thoughts by prayer when we lay our burden at Gods feet 3. 'T is a special means of acknowledging God as the fountain of our strength and the Author of our blessings First As the fountain of our strength and support we have it not in our selves and therefore we seek it from God he is able to keep us from falling Therefore we pray to him 1 Pet. 5.10 But the God of all grace who hath called us to his eternal glory by Jesus Christ after that ye have suffered a while make you perfect stablish strengthen settle you Secondly As the Authour of our deliverance 2 Tim. 4.18 He shall deliver me from every evil work 1. USE Is to exhort us to prayer First He delights to give out blessings this way Jer. 29.11 12 For I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an expected end Then shall you call upon me and ye shall go and pray unto me and I will hearken unto you And Ezek. 36.37 Thus saith the Lord God I will yet for this be enquired of by the house of Israel to do them good And our Lord Christ as Mediator was to ask of the Father Psal. 2.8 Ask of me and I will give thee the heathen for an inheritance and the uttermost parts of the earth for a possession Secondly All mercies come the sweeter to us as they increase our love to God and trust in him Psal. 116.1 2. I love the Lord because he hath heard my voice and my supplication because he hath inclined his ear unto me therefore will I call upon him as long as I live 2. USE Is Information If we would have the spirits help let us pray there we have most sensible feeling of his assistance our strength lyeth most in asking and when we are at a loss what to do your hearts are more eased in prayer than in any other work every condition is sanctified when it bringeth you nearer to God if crosses bring us to the throne of Grace they have done their work your trouble is eased 3. Doct. That the prayers of the godly come from Gods Spirit That the Spirit hath a great stroke in the prayers of the saints is evident by many other Scriptures besides the text as Jude 20. praying in the Holy Ghost that is by his motion and inspiration Look as we breathe out that air which we first suck in so the prayer is first breathed into us before breathed out by us first inspired before uttered so Zech. 12.10 I will pour upon them a Spirit of grace and supplications A Spirit of grace will become a Spirit of supplications Where he dwelleth in the heart he discovereth himself mostly in prayer so Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father The Spirits gracious operations are manifested especially in fitting us for and assisting us in the duty of prayer affectionate and believing prayers are ascribed unto him God hath put forth the Spirit of his Son crying c. Here I shall enquire 1. In what manner the spirit concurreth to the prayers of the faithful 2. What necessity there is of this help and assistance 3. Caution against some abuses and mistakes of this doctrine For the first 1. These three things concur in Prayer as different causes of the same effect The spirit of a man the new nature and the Spirit of God First there is the Spirit of a man For the Holy Ghost makes use of our understandings for the actuating of our will and affections the Spirit bloweth up the fire tho it be our hearts that burn within us Secondly the new nature in a Christian is more immediately and vigorously operative in Prayer than in most other duties and the exrcise of Faith Love and Hope in Prayer doth flow from the Renewed Soul as the proper inward and vital principle of these actions so that we and not the Spirit of God are said to repent believe and pray Well then there is the heart of man and the heart Renewed and Sanctifyed for the Spirit as to his actual motions doth not blow upon a dead coal But then there is the Spirit of God who createth and preserveth these gracious habits in the Soul and doth excite the Soul to act and doth assist it in acting according to them as for instance the natural spirit of man out of selâ— love willeth and desireth its own good and its own felicity in general and is unwilling of destruction and apparent misery or whatever may â—ccsion it But then as we are renewed this will to good is sanctified that God is chosen as our portion and felicity or as the principal good to be desired by us Faith seeth that the favour and fruition of God in a blessed immortality is our true happiness and love desireth it above all things And on the contrary shunneth damnation and the wrath of God and sin as sin and all the apparent dangers of the Soul Hope waiteth and expecteth the fruition of God and the good things which leadeth to him accordingly we address our selves to God and put forth and act this Faith Love and Hope in Prayer this our renewed Spirit doth but
the Holy Ghost himself is the principal cause of all who doth create this faith love and hope and still preserve it and order and actuate it The Soul worketh powerfully and sweetly by an earnest motion and inclination towards God SERMON XXXV ROM VIII 26 Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered WE now come more distinctly to shew what the Holy Ghost doth in Prayer 1. He directeth and ordereth our requests so as they may suit with our great end which is the injoyment of God For of our selves we should Pray only after a natural and humane affection which sets up its self instead of God and self considered as a Body rather than a Soul and so asketh Bodily things rather than Spiritual and the conveniencies of the Natural Life rather than the injoyment of the world to come Let a man alone and he will sooner ask baits and snares and temptations than graces and helps A Scorpion instead of Fish and a Stone rather than Bread we take counsel of our lusts and interests when we are left to our own private spirit and so would make God to serve with our sins and imploy him as a Minister of our carnal desires as 't is said of them in the Wilderness Psal. 78.18 They tempted God in their hearts by asking meat for their lusts Our natural will and carnal affections will make us Pray our selves into a snare In the Text 't is said We know not what to pray for as we ought And in the 27. v. He maketh intercession for the saints according to the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to God not only with respect to his will but his Glory and our eternal good so that human and earnal affection shall neither prescribe the matter nor fix the end To Pray in an Holy manner is the product of the Spirit and the fruit of his operation in us Faith and Love and Hope are more at work in a serious Prayer than human and carnal affection which referreth all its desires and inclinations to the Bodily Life 2. He quickneth and enliveneth our desires in prayer There is an holy vehemency and fervour required in Prayer opposite to that careless formality and deadness which otherwise is found in us These are the groanings which cannot be uttered spoken of in the Text. Groaning noteth the strength and ardency of desire when there is a warmth and a life and a vigour in Prayer Oh how flat and dead are our hearts oftentimes when we want these quickening motions A flow of words may come from our natural temper but these lively motions and strong desires from the Spirit of God T is notable that the Prayer which is produced in us by the spirit is represented by the notion of a cry twice 't is said teaching us to cry Abba Father not with respect to the loudness of the voice but the earnestness of affection Crying for help is the most vehement way of asking used only by persons in great necessity and danger a prayer without life is as incense without fire which sendeth forth no perfume or sweet savour The firing of the Sacrifices was a token of Gods acceptance so when warmth of heart cometh from Heaven God testiâ—ieth of his gifts 3. He incourageth and emboldneth us to come to God as a Father This is one main thing twice mentioned in Scripture Rom. 8.15 We have received the spirit of adoption whereby we cry Abba Father and Gal. 4.6 Because ye are sons God hath sent forth the spirit of his son into our hearts crying Abba Father A great part of the life and comfort of Prayer consisteth in coming to God as a reconciled Father Now this is seen in two things 1. Child-like confidence 2. Child-like reverence 1. Child-like confidence or a familiar owning of God in Prayer when we come to him as little Children to their Father for help in their dangers and necessities Christ hath taught us to say our Father and in every Prayer we must be able to say so in one fashion or an other not with our lips but with our hearts by option and choice if not by direct affirmation Luke 11.13 If ye then being evil know how to give good gifts to your children how much more shall your heavenly father give the holy spirit to them that ask it We forget the duty of Children but God doth not forget the mercies of a Father Let it be the voice of our trust and hope rather than of our lips 2. With child-like reverence in an humble and awful way God that hath the title of a Father will have the honour and respect of a Father Matt. 1.6 If this should breed lear and reverence in us at other times it should much more when we immediately converse with him 1 Pet. 1.17 If ye call on the father who without respect of persons judgeth every man God will be sanctified in all that draw nigh unto him Heb. 10. so Phil. 3.11 Serve the Lord with fear and rejoyce with trâ—ubling Our familiarity with God must not mar our reverence nor confidence and delight in him our humility and serious dealing with God in Prayer is wrought in us by the spirit in whose light we see both God and our selves his Majesty and our vileness his purity and our sinfulness his greatness and our nothingness 2 The necessity of this help and assistance 1. The order and oeconomy of the divine persons sheweth it In the mystery of redemption God is represented as our reconciled God and Father to whom we come Christ as the Mediator through whom we have liberty and access to God as our own God And the Spirit as our guide Sanctifier and Comforter by whom we come to him God is represented as the great Prince and Universal King into whose presence-chamber poor petitioners are admitted Christ openeth the door by the merit of his Sacrifice and keepeth it open by his constant intercession that wrath may be no hindrance on Gods part nor guilt on ours for otherwise God is a consuming fire Heb. 12.29 and sin divides and separates between God and us Isa. 59.2 Then the spirit doth create preserve and quicken and actuate these graces in the exercise of which this access is managed and carryed on Otherwise such is our impotency and aversness that we should not make use of this offered benefit Eph. 2.18 For through him we both have an access by one spirit unto the father The injoyment of the Fatherly love of God is the highest happiness in which the Soul doth rest content Christ is the way by which we come to the Father and the Spirit our guide which causeth us to enter in this way and goeth along with us in it We cannot look right to the blessed Father but we must look to him through the Blessed Son and we cannot look
upon the Son but through the Blessed Spirit and so we come aright to God 2. That prayer may carry proportion with other duties All the Children of God are led by the spirit of God Rom. 8.14 as in their whole conversation so especially in this act of prayer Look as in common providence no creature is exempted from the influence of it for in him they all live move and have their being exempt any creature from the dominion of providence and then that creature would live of its self So as to gracious and special providence you cannot exempt one action from the spirits influence for we live in the spirit and walk in the spirit Gal. 5.25 We sing with the spirit and hear in the spirit and serve God in the spirit so we pray in the spirit only there is a special regard to this duty because here we have experience of the motions of the renewed Soul directly towards God and so of the comforts and graces of the spirit more than in other duties 3. Because of our impotency We cannot speak of God without the Spirit much less to God 1 Cor. 12.3 No man can say that Jesus is the Lord but by the Holy Ghost That is on him as the Messiah and Redeemer of the World 'T was a deadly state the Redeemer found us in to lessen mans misery was to lessen the grace of Christ so we must not extenuate the Honour of our Sanctifier we can neither live nor work nor walk nor pray without the Spirit The help is not needless if we consider what we are and what prayer is what we are who are enemies to our own happiness and holiness and Prayer which requireth such serious work surely the setting of our hearts and all our hopes upon an invisible Glory and measuring all things thereunto is a work too hard for a carnal sensual creature that is wedded to present satisfactions and without this there is no praying in a spiritual manner they that love sin will never heartily pray against it and they that hate an Holy Spiritual Heavenly life can never seek the advancement of it Now this is our case we may babble and speak things by rote or we may have a natural fervency when we pray for Corn Wine and Oyl and Justification and Sanctification in order thereunto we may have a Wish but not a serious Volition of spiritual and heavenly things which is the Life and Soul of Prayer 4. With respect to acceptance Psal. 10.17 When thou preparest the heart thou bendest the ear Rom. 8.27 He knoweth the mind of the spirit because he maketh intercession for the saints according to the will of God God knoweth what is a belch of the flesh and what is a groan of the Spirit every voice but that of his Spirit is strange and barbarous to him he puts us upon holy and just requests he hath stirred them up in us as a Father teacheth a Child to ask what he hath a mind to give him 3. Cautious against some abuses and mistakes in prayer 1. This is not so to be understood as if the matter and words of prayer were immediately to be inspired by the Holy Ghost as he inspiried the holy men of God in their prophecying and penning the Holy Scripture We read 2 Pet. 1.21 That holy men spake as they were moved by the Holy Ghost And we may say Holy Men pray as they are moved by the Holy Ghost but yet there is a great deal of difference between both these partly because they were immediately moved and infallibly assisted by the Spirit so moved and extraordinarily born through that they could not err and miscarry they were free from any fault failing or corruption in the matter form or words wherein this was expressed all was purely Divine But in our Prayers we find the contrary by sad experience Partly because it had been a sin in the Prophets not to have delivered the same message which they received of the Lord both for matter manner and method but it is no sin in a Child of God against the guidance and governance of Gods Spirit to use anoâ—her method than he used To contract and shorten or to lengthen and inlage his Prayers as opportunity serveth and yet the Prayer is the Prayer of the Spirit that that is directed ordered and quickned by the Spirit 2. This is not to be understood as if we should never pray till the spirit moveth us The Prophets were not to Prophesy till moved by an extraordinary impulse for they were not bound by the common law of Gods servants or children to see visions or to prophecy but we are not to stay from our duty till we see the spirit moving but to make use of the power we have as reasonable creatures Eccles. 9.10 Whatever thy hand findeth to do do it with all thy might and to stir up the gifts and graces that we have as believers Isa. 64.7 And there is none that calleth upon thy name that stirreth up himself to take hold of thee 2 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee and in the way of duty to wait and cry for the necessary influences of the Lords Spirit Cant. 4.16 A wâ—ke O north-wind and come thou south wind blow upon my garden that the spices thereof may flow forth let my beloved come into his garden and eat his pleasant fruits And to obey his sanctifying motions Psal. 27.8 When thou saidst Seek ye my face my heart said unto thee Thy face Lord will I seek 3. We cannot say we have not the Spirit of Prayer because we have not such freedom of words as may give vent to spiritual affections If there be a sense of such things as we mainly want that is Christ and his graces and an affectionate desire after them and we address our selves to God with these desires in the best fashion we can that we may have help and relief from him and you are resolved not to give him over till you have it you have the Spirit of Grace and supplications tho it may be you cannot inlarge upon these things with such copiousness of expression as others do Therefore let us consider what is the Spirit of Prayer and how far doth he make use of our natural faculties I conceive it thus A man is convinced that his happiness lyeth in the injoyment of God that there is no injoynment of God but by Christ till he be justified and sanctified and walk in Holy obedience to him The Spirit of God upon this changeth his heart and 't is set within him to seek after God in this way 1 Chron. 22.19 Now set your heart and your soul to seek the Lord your God And Psal. 119.36 Incline my heart unto thy testimonies Now because the will without the affections doth not work strongly but is like a ship without sails affections are the vigorous and forcible motions of the
will without which it would lie sluggish and idle or like a Chariot without wheels and horses or a Bird when her wings are clipped therefore the Holy Ghost stirreth up these affections and our heart within us makes us willing and this bringeth the Soul to God for no other can give us satisfaction but he alone And the difficulties of Salvation are so many that we cannot overcome them but in his power and strength Now sense of wants and an earnest desire of a supply will ordinarily put words into a mans mouth and affections beget expressions Yet because many accidental reasons may hinder it the weight of Prayer is not to be layed so much upon the expression as the affection if there be a strong and an earnest desire after grace it will make us express our selves to God in the best manner that we can As long as you Pray for necessary graces and other things in subordination thereunto and can heartily groan and sigh to God for what you want with respect to your great end the Prayer is well performed there may be a great petulancy and extravagance of words where there is not a good and an honest heart vain bablings without faith or feeling or spiritual affection 4. 'T is not to be understood as if all that pray graciously had the spirit in a like measure or the same persons always in the same measure No the wind bloweth where it liâ—â—eth John 3.7 And he giveth us to will and to do We cannot find the assistance at our own pleasure some have it in a more plentiful others in a scanty measure tho all have iâ— Jesus Christ himself tho he had not the spirit by measure yet he exercised and acted the spirit of Prayer more at one time Luke 22.44 And being in an agony he prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more earnestly His love to God was always the same but the expression of it different So Gods Children seek Heavenly things with a weaker degree of desire and sometimes with a stronger at sometimes we have the directing work of the Spirit and are not sensible of those earnest and unexpressible groans That is to say we put up our requests for things lawful and useful and most necessary for us at the time but not with that ardour and fervency that we do desire we cannot say that the Holy Ghost doth not assist these Prayers as sometimes the assistance is given us more largely as to the groaning part and men are all in a flame strong and passionate affections do most bewray themselves Sometimes as a spirit of confidence and Holy liberty with our Father and faith is clearly predominant in Prayer at other times repentance and Child-like reverence and fear are altogether in action in the Prayer and there is a great seriousness tho not such life and vigour or strength of faith as grief for sin bemoaning our failings 5. Gifts are more necessary when we joyn with others and are their mouth to God But the Spirit of Prayer is of most use when we are alone and we have nothing to do but to set our selves before the searcher of hearts and draw forth our desires after him when without taking in the necessities of others we present our personal requests to God and lament the defects of our own Hearts and the plague of our own Souls When we pray alone 't is good to observe the workings of our own hearts surely whatever Prayer we make to God we should find it in our hearts 2 Sam. 7.27 Therefore hath thy servâ—nt found in his heart to pray this prayer unto thee Having a deep sense of our wants a real desire of the blessing we ask exercising grace rather than memory and invention pouring out our very Souls to God with sighs and groans rather than words we are liberty there to use or not use the voice to continue speech and break it off and lift up the heart by strong desires to God VSE It informeth us 1. What kind of help we have from the spirit of God in prayer his work is to guide and quicken you First to guide you in Prayer that you may Pray to God in an Holy manner we know not what to pray for as we ought on a fourfold reason 1. As blinded with self-lâ—ve 2. As discomposed by trouble 3. As struck dumb by guilt 4. As straitned by barreness and leanness of soul. 1. As blinded by self-love Oh what strange prayers will men put up to God if they take counsel of their lusts and interests as the Disciples that called for fire from Heaven Christ told them ye know not of what manner of spirit ye are of Luke 9.55 Self love so blindeth us that if we be lead by it we shall rather beg our ruin than our salvation for we know not what is either profitable or prejudical to us so that it would be an argument of Gods anger to grant our requests The Ambitious if he should pray from the passion that possesseth him would only ask honour and worldly greatness The Covetous only that God would double his worldly portion and inlarge his estate according to his vast desires the Sensual the ability and opportunity of glutting his bruitish inclinations the Vindictive that he may interess God in his quarrels All sinners would serve him only to serve their carnal turns whatever words we use to God in Prayer if we serve him to these ends and hope that by praying they shall be the better gratified our Prayer is turned into sin but he that is guided by the Spirit intreateth nothing of God but what is pleasing to him and suiteth with his Glory we come to our Father which is in Heaven when we Pray and our welfare in the World must be subordinated to our Eternal and Heavenly estate And we come in the name of Christ now to ask honours in his name who was born in a Stable and Dyed on a Cross pleasures in his name who was a man of sorrows is utterly incongruous no! Gods Glory Kingdom Will must be preferred before our inclinations other things asked with reservation and submission 2. Our minds are discomposed by trouble that we scarce know what to do or say 2 Chron 20.12 Lord we know not what to do but our eyes are unto thee Our Lord Christ John 12.27 My soul is troubled what shall I say in great grief Christ himself was at a loss The great Teacher of the Church who hath so much to say for our comfort and counsel in such cases yet was amazed and at a nonplus and David Psal. 77.4 I am sore troubled I cannot speak Our words stoppeth the mouth Now when our thoughts are thus confounded we scarce know what to pray for the Spirit teacheth us what to say Look as in the case of the fear of men Luke 12.12 For the Holy Ghost shall teach you in the same hour what you shall say So in our perplexities when we are scarce able to open
our mouths to God 3. When struck dumb by some newly contracted guilt as David kept silence and grew shy of God Psal. 32.3 The Spirit urgeth us to penitent confession and humble suing out our pardon v. 5. with that brokenness of heart which becometh a sinner 4. When straitned by barrenness and leanness of Soul would fain Pray but are dry and barren of matter 't is because we use not meditation and serious recollection Psal. 45.1 My heart is inditing a good matter my tongue is the pen of a ready writer One that is well acquainted with God and himself cannot want matter First The Holy Ghost puts us upon the serious consideration of these things and then when we come to speak to God a man will copiously enough be supplied out of the abundance of his heart Matth. 12.34 Out of the abundance of the heart the mouth speaketh If the mind be stocked and furnished with holy thoughts and meditation it will break out in the lips 2. His next office is to quicken you or raise your affections and holy desires which are the life of Prayer The prayer continueth no longer than the desires do Therefore groans are more Prayer than words weeping hath a voice Psal. 6.8 The Lord hath heard the voice of my weeping Tears have a tongue and a language which God well enough understandeth look as babes have no other voice but crying for the mothers breast that 's intelligible enough to the tender parent so when there are earnest and serious desires after grace God knoweth our meaning 2. It informeth us that the motions of the spirit are an help in prayer not the rule and reason of prayer many will say they will pray only when the spirit moveth them Now he helpeth in the performance not in the neglect of the duty we are to make conscience of it God giveth out influences of grace according to his will or good pleasure but we must Pray according to his will of precept the influence of grace is not the warrant of duty but the help we are to do all acts in obedience to Gods command whatever cometh of it Luke 5.5 God is soveraign disposed or indisposed you are bound our impotency is our sin now our sin cannot excuse us from our duty for then the creature were not culpable for his sinful defects and omissions the outward act of a duty is commanded as well as the inward tho we cannot come up to the nature of a perfect duty yet we should do as we can tota actio and totum actionis falleth under the command of God Hosea 14.2 Take with you words I and also take with you affections Tho I cannot do all I must do as much as I can bring such desires as I have Gods spirit is more likely to help you in duty than in the neglect of it You quench the Spirit that must assist you by neglecting the means when the door is bolted knocking is the only way to get it open present your selves before God and see what he will do for you By tacking about men get the wind not by lying still there is many times a supply cometh ere we are aware Cant. 6.11 12. Or ever I was aware my soul made me like the chariots of Amminadib We begin with much deadness and straitness by striving against it rather than yeilding to it we get inlargement afterwards God assists those that will be doing what he commandeth when we stir up our selves he is the more ready to help us 2. USE is Caution See that your prayers come from the Spirit there are some prayers is a reproach to the Holy Spirit to father them upon him 1. An idle and foolish loquacity when men take a liberty to prattle any thing in Gods hearing and pour out raw tumultuous and indigested â—â—oughts before him Eccles. 5.2 Be not hasty to utter any thing before God 'T is a great irreverence and contempt of his Majesty Surely the Spirit is not the Author of ignorant sensless and dull praying nothing disorderly cometh from him The Heathen are charged with vain babling and heartless repetitions Matth. 6.7 They think to be heard for their much speaking Shortness or length are both culpable according to the causes from whence they come shortness out of barrenness and straitness or length out of affectation or ingeminating the same thing without savour or wisdom or a meer filling up the time with words 2. A frothy eloquence and affected language as if the Prayer were the more grateful to God and he did accept men for their words rather than their graces and were to be worshipped with fine phrases and quaint speeches No 't is the humble exercise of faith hope and love which he regardeth and such art and curiosity is against Gods soverâ—ignty and doth not suit with the gravity and seriousness of worship If we would speak to God we must speak with our hearts to him rather than our words and the more plain and bare they are the better they suit with the nature of duty Moses was bid to put off his shoes in holy ground to teach us to lay aside our ornaments when we humble our selves before God 't is not words but spirit and life not a work of oratory but filial affection Too much care of verbal eloquence sheweth our hearts are more conversant with signs than things words than matter and it hath a smack of the man and smelleth of the man but savoureth not of the Spirit Psal. 119.26 I declared my ways and thou heardest me 3. Outward vehemency and loud speech The heat which ariseth from the agitation of bodily spirits and vehemency of speech differeth from an inward affection which is accompanied with reverence and child-like dependance upon God 't is not the loud noise of words which is best heard in heaven the fervent affectionate crys of the Saints are those of the heart not of the tongue Psal. 10.17 Lord thou hast heard the desire of the humble and Psal. 38.9 O Lord all my ways is before thee and my groanings is not â—id from thee The vehemency of the affection may sometimes cause the extention of the voice but without it we are but as tinkling cymbals 4. Natural Fervency when instant and earnest for some kind of blessings especially when we are oppressed with grievous evils and would fain get rid of them yet they cannot be looked upon as a motion of the spirit partly because 't is the temporal inconvenience they mind more than the removal of sin and cry more to get ease of their troubles than repentance for their sins which procured them and the supply of their necessities which they mind and not the favour of God and therefore the Holy Ghost calleth it howling Hos. 7.14 Like the moans of the Beasts for ease partly because they have no more to do with God when their turns are served and they are delivered from their troubles Jer 2.27 In the time of their trouble
they will say arise and save us Exod. 10.17 Intreat the Lord that he may take away this death only So that all cometh from mere self-love partly because those relentings which they have for sin go not deep enough to divorce their hearts from it Psa. 78.36 37. Nevertheless they did flatter with their mouth and they lyed to him with their tongues for their heart was not right with him neither were they stedfast in his covenant Even then when they sought God right early and remembred that God was their Rock and the high God their Redeemer the Judgments of God had some slight effect upon them reduced them to some degree of repentance and good behaviour and temper for a while but all this while they were but like ice in yielding weather thawed above and hard at bottom partly because if they pray for spiritual things 't is but a dictate of conscience awakened for the time not the desires of a renewed heart seconded with constant endeavours to obtain what we ask of God and so The soul of the sluggard desireth and hath nothing Prov. 13.4 They are not urging desires that quicken to diligence But what prayers then come from the spirit 1. When there is something divine in them such as are suited to the Object to whom we pray and looketh like worship relating to God when it hath the stamp of his nature upon it we apprehend in God two sort of Attributes some that belong to his Mercy and Goodness some to his Majesty and Greatness now his Mercy and Goodness is seen in the joy of our faith and confidence his Majesty and Greatness in our Humility and Reverence both prompt us to serious worshipping 2. When there is something beyond the work of our natural faculties and prayer is not the fruit of memory and invention but of faith hope and love a man by the help of memory and invention may frame and utter a prayer which his heart disliketh 3. Whatever prayers are according to the will of God v. 27. And he that searcheth the heart knoweth what is the mind of the spirit because he maketh intercession for the saints according to the will of God 3. VSE is to exhhort you to get this spirit of prayer and supplication 1. Beg the Spirit of God From his fatherly Love 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 him 2. Beg it as purchased by Christ as one of his Disciples as one that hath consented to the Covenant of Grace which is a dutiful and obediential acceptance of Christ Jesus as our alone remedy so doth Paul pray for it Eph. 1.17 18. That the God of our Lord Jesus Christ the Father of glory may give unto you the spirit of wisdom and revelation in the knowledg of him The eyes of your understanding being enlightned that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints So doth God offer it 3. Obey the spirit in other things and then he will help you in prayer Rom. 8.14 For as many as are led by the spirit of God are the sons of God That implyeth that he not only directs but we follow his direction therefore make it your business to obey his motions when he would restrain you from sin Rom. 8.13 If ye through the spirit moriifie the deeds of the body ye shall live When he inviteth and leadeth you into Communion with God which is called by the Apostle walking in the spirit Gal. 5.25 Obey him speedily for delay is a plausible denial thoroughly doing all that he requireth of you constantly not sometimes only when generally you neglect him the spirit is a stranger to you in prayer when you neglect his other motions there is a grieving the spirit Eph. 4.30 And grieve not the holy spirit whereby ye are sealed to the day of redemption A resisting the spirit Acts 7.51 Ye stiffnecked and uncircumcised in heart and ears ye do always resist the holy ghost And there is a quenching the spirit 1 Thes. 5.19 Quench not the spirit 4. Do not pride thy felf with the assistance he giveth Psal. 91.15 He shall call upon me and I will answer him and will be with him in trouble and I will deliver him Simon Magus would fain have the power to work miracles Acts 8.19 And when Simon saw that through the laying on of the Apostles hands the holy ghost was given he offered them money saying give me also this power that on whomsoever I lay hands he may receive the holy ghost SERMON XXXVI ROM VIII 27 And he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God IN these words the former priviledg is amplified He had spoken of the assistance we have from the spirit now acceptance Those sighs and groans which are stirred up in us by the spirit are not without fruit and success for they are taken notice of and accepted by the Lord. If they were confused and unintelligible groans or hasty sighs that die away and are gone like a puff of wind the priviledg were not so much no they are of greater regard than so they are observed and rewarded by God And he that searcheth c. In the words we have 1. A property of God mentioned that he searcheth the hearts 2. An Inference thence or an application to the matter in hand he knoweth the mind of the spirit 3. A reason why those groans are not unprofitable because he maketh intercession for the saints according to the will of God God knoweth the meaning of them and accepteth what is agreeable to his will 1. Let us consider the property of God which is here mentioned he that searcheth the hearts God needeth no search but knoweth all things by simple intuition but 't is spoken after the manner of men who enquire and search into those things which they would know more accurately and exactly And so it sets forth the infinite knowledge of God Doct. They that come to worship God had need have their hearts deeply possessed with a sense of his Omnisciency I shall prove two things 1. That God is Omniscient and in particular doth know the hearts of men 2. That those that would worship before the Lord must soundly believe and seriously consider this 1. That the hearts of men lie open to the view of God is a truth often inculcated in Scripture as in that speech of God to Samuel the Prophet 1 Sam 16.7 When Eliab Jesses eldest son was brought before Samuel surely the Lords Anointed is before him And the Lord said Look not on his countenance nor on the height of his stature for I have refused him the Lord seeth not as man seeth for man looketh on the outward appearance but the Lord looketh
children of God that in the throng of his creatures he forgetteth us Isa. 40.27 My way is hid from the Lord and my judgment is passed over by my God God looketh not after me taketh no notice of those things which concern me or regardeth nor my cause and complaint How doth God know all things and not know you All things are under a Providence but his people are under a special Providence Christ saith of the sparrows Luke 12.6 Not one of them is forgotten before God And are his children forgotten No Christ knoweth his sheep by name John 10.3 And to Moses Exod. 33.12 I know thee by name A Father cannot forget how many children he hath tho his family be never so large and numerous 2. He knoweth their condition and wants and weaknesses Matth. 6.32 Your heavenly Father knoweth that you have need of these things Matth. 6.32 and v. 8. Your Father knoweth what things ye have need of before you ask him Yet asking is necessary solemnly to act your faith and dependance but he will not neglect or forget us his Omnisciency giveth all that have interest in him that hope 3. Our prayers are heard tho never so secret Matth. 6.6 Thy father which seeth thee in secret shall reward thee openly Though confined within the closet of the heart Acts 9.11 And the Lord said unto him Arise and go into the street which is called Strait and enquire in the house of Judas for one called Saul of Tarsus for behold he prayeth 4. Our prayers shall be rightly understood There are many good motions known to God which we either will not or cannot take notice of in our selves as many times large affection to God overlooketh that little good which is in us but God doth not overlook it 'T is well when we can say as Peter John 21.17 And he said unto him Lord thou knowest all things thou knowest that I love thee But he owneth sincerity where we can scarce own it and many a serious soul hath his condition safe before God when he cannot count it so himself This is implyed in this place 2. Caution Let us take heed of all hypocrisie in prayer or putting our selves into a garb of Devotion when the temper of our hearts suiteth not let not your lips pray without or against your hearts 1. Without your hearts That may be done two ways 1. When you pray words by rote and all that while the tongue is an utter stranger to the heart as some birds will counterfeit the voice of a man so many men do that of a Saint saying words prescribed by others or invented by themselves without life and affection this is to personate and act a part before God complaining of burdens we feel not and expressing desires we have not in these is verified that of our Saviour Matth. 15.8 This people draweth nigh unto me with their mouth and honoureth me with their lips but their heart is far from me Or that of the Prophet Jer. 12.2 Thou art near in their mouth and far from their reins They do but complement God with empty formalities 2. When we pray cursorily or use a few general words that serve all turns and persons alike but are not suited and fitted to our case unless all your confessions and desires be particular they do not affect the heart for generals are but notions and pierce not very deep 1 Kings 8.28 What prayer and supplication shall be made for any man or by all the people which shall know every man the plague of his own heart That is the sin whereby his own conscience and heart is smitten and thereby moved to pray 't is easie to spend invectives against sin in the general this doth not come close enough to stir up deep compunction and holy desires we pray tho of course but do not bemoan our selves and draw forth our earnest requests for the things we stand in need of Names are prized when we hate the thing and names are hated when we love the thing 2. Against the heart When you are loath to leave the sin which you seem to pray against or ask that grace which you have no mind to have Psal. 66.18 If I regard iniquity in my heart the Lord will not hear me He that asketh for that grace he would not have doth but lie to God Now to quicken you to this Caution take these Considetations 1. No wandring thought in prayer is hidden from God Job 42.2 No thought can be withholden from thee From his notice and knowledg Psal. 139.2 Thou knowest my thoughts afar off Your thoughts are as visible to God as your words are audible to men 2. God most abhorreth our prayers when we pray with an idol in our hearts Ezek. 14.2 These men have set up idols in their hearts should I be enquired of them saith the Lord They were resolved what to do yet would ask counsel of God as many now would keep their lusts yet pray against them as if the very complaining were a discharge of their duty without detesting without endeavouring 3. Above all things God looketh to the spirit what the poise and bent of the heart is Prov. 16.2 God weigheth the spirit The spirit puts us in the ballance of the Sanctuary therefore look to principles ends and aims 4. That in covenanting with God there may be a moral sincerity where there is not a supernatural sincerity Deut. 5.28 29. I have heard the words of this people which they have spoken unto thee they have well said all that they have spoken O that there were such an heart in them that they would fear me and keep all my commandments always They dissembled not for the time which may happen in two cases by some impendent or incumbent judgment as when people are frightned into a little religiousness or in a pang of devotion or solemn worship now this should make us cautelous bring to God the best desires and purposes that you have but rest not in them but get them strengthned yet more and more that our sincerity may be verified and evidenced I come now to the second thing God knoweth the mind of the spirit Doct. That 't is a comfort to Gods childrâ—â— that the Lord knoweth what kind of spirit is working in prayer Here I shall do Three Things 1. Shew the different spirit that worketh in prayer 2. In what sense God is said to know the mind of the spirit 3. Why this is such a comfort to Gods children 1. The different spirit that may work in prayer I shall take notice of a fourfold spirit 1. The natural spirit of a man seeking its own welfare which is not a sin for God put it into us and such an inclination there was in Christ himself Matth. 26.39 O my father if it be possible let this cup pass from me nevertheless not as I will but as thou wilt And John 12.27 28. Father save me from this hour but for this cause came I
according to the mind of the spirit 2. Gods knowing by way of approbation that he will accept and regard the prayer stirred up in us by his spirit the reason is given in the Text because he maketh requests for the saints according to the will of God In which clause we have 1. The work he maketh intercession 2. The persons for whom for the saints 3. The rule nature or kind of intercession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the will of God Let us first open these things 2. Consider why the prayer so made must needs be acceptable and pleasing to God 1. The work of the spirit he maketh intercession that is exciteth and directeth us to pray he imployeth and maketh use of our faculties mind and heart and tongue yea of our graces faith hope and love of faith to believe Gods being and providence both as to his present government internal or external or as to the future and eternal recompences This faith is the life of prayer for how shall they call on him in whom they have not believed Rom. 10.14 And Heb. 11.6 of our hope looking for these things we ask of him according to his will otherwise prayer is but a wearisome fruitless task Mal. 3.14 'T is in vain to serve God what profit is it to call upon him When we expect what we ask there is more life in asking Psal. 130.5 I wait for the Lord my soul doth wait and in his word do I hope That 's the posture of the soul in prayer And for love for here we come to shew our hearty groans after every thing which will bring us nearer to God Surely they that call upon God aright are they which delight themselves in the Almighty Job 27.10 The duty is an act of love and the life of the duty cometh from the fervency of our love for 't is a solemn expression of our desires if God be our portion we will thirst after him and express our desires after what conduceth to communion with him Thus the spirit maketh use of our faculties and graces he strengtheneth our faith quickneth our love and stirreth up our hope so that as 't is said Matth. 10.20 'T is not ye spake but the spirit of your Father that spaketh in you when he doth inable us to speak what is fit and proper before the Tribunals of men So he maketh intercession when he inableth understanding creatures to speak what is fit and proper before the throne of grace what will become faith hope and love 2. The persons for whom he prayeth for the Saints for two reasons 1. Because the saints only are acquainted with these operations 1 Cor. 2.14 The natural man receiveth not the things of the spirit and John 14.17 Whom the world cannot receive because they know him not and see him not They do not regard his motions and operations but have their eyes fixed upon this world and the sins and vanities thereof They have no mind to imploy him though he offereth himself to them but the Saints cannot live without him 2. These are only fit to converse with God in prayer the persons are qualified for audience and acceptance with God and may obtain whatsoever in reason and righteousness we can ask of him 1 John 3.22 And whatsoever we ask we receive because we keep his commandments and do what is pleasing in his sight None else are in grace and favour with God and in a receiving posture according to the terms of the promise none but such as are justified sanctified and live in obedience to him Prov. 15.8 The sacrifice of the wicked is an abomination to the Lord but the prayer of the upright is his delight John 9.31 God heareth not sinners but if any man be a worshipper of God and doth his will him he heareth And James 5.16 The fervent effectual prayer of a righteous man availeth much And Psal. 66.18 If I regard iniquity in my heart the Lord will not hear me So Prov. 28.9 He that turneth away his ear from hearing the law even his prayer is an abomination These and many more places shew who are they who have Gods ear the Saints and none but they who are careful to avoid all known sin and make conscience of performing all known duty then you will have a large share in his heart and love and he will be near you when you call upon him to counsel quicken and direct you and give you answers of grace upon all occasions 3. The rule nature or kind of this intercession he puts us upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 26. according to the will of God for matter and manner and ask lawful things to an holy and lawful end 1. The matter of the prayer 1 John 5.14 15. And this is the confidence that we have in him That if we ask any thing according to his will he heareth us What is the meaning of that According to his will Answer 1. With conformity to his revealed will 2. With due submission to and reservation of his secret will 1. With conformity to his revealed and commanding will that we ask nothing unjust and unholy as if we would have God to bless us in some unlawful purpose or being byassed by envy revenge or any corrupt and carnal affection ask any thing contrary to piety justice charity or that holy meek spirit which should be in Christians Unlawful desires vended in prayer are a double evil as they are contrary to Gods commanding will and as they are presented to him in prayer to accomplish what we desire by his help as we would have him accommodate his providence to fulfil our lusts 2. With a due reservation of and submission to his secret and decreeing will The things we ask of God are of three sorts 1. Barely lawful so is every indifferent thing as when Moses would said enter into Canaan We cannot say God will give us such things God denied it to Moses Let is suffice thee speak no more of this matter Deut. 3.22 God would only give him a Pisgah sight 2. Not only lawful but commanded such a thing as may fall within the compass of our duty as when parents ask the conversion of their children or children beg the continuance of their parents life 't is not only lawful but commanded yet God disposeth of the event as it pleaseth him 3. Some things are absolutely good and necessary for us as the gift of the holy spirit Luke 11.13 such God will give But in the two former things we must use the means but refer the event to God who can best dispose of us to his own glory for though the thing be lawful though it be good yet it beareth these exceptions 1. If it be not contrary to any decree of God and cross not the harmony of his providence Would we have God rescind and disorder his wise counsels for our sake 2. If it be not inconvenient and
to limit this universal particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so have lost the advantage but whether they limit it enough let us see 'T is one thing to say they shall not hurt us 'T is another to say they shall conduce to our good or are means appointed to that end 4. If God make use of our infirmities for good 't is to be ascribed to his grace who bringeth good out of so great an evil As David by his fall got wisdom Psal. 51.6 't was the Lords mercy that made him thereby more sensible of his duty watchful over a naughty heart But this is no natural effect of sin and to say God hath promised it it would tempt us to omit our caution and so we should lose this benefit God of his wonderful grace may do many things which he doth not think fit to assure us of by promise 5. We see many Christians fall from some degrees of grace which they never afterwards recover again though preserved in the state of grace for the main God will not vouchsafe to them such a liberal portion of his spirit as they had before Jehâ—shaphat is said 2 Chron. 17.3 to have walked in the first ways of his Father David His first ways were his best ways when he kept himself free from those scandalous crimes he fell into in his latter time But doth it not imply that our prosperity shall turn to good as well as adversity Answer Though it be not formally expressed in this place which speaketh only of sufferings and afflictions yet 't is virtually included For 1. God keepeth off or bringeth on the cross as it worketh for our good And all providences wherein the elect are concerned are over-ruled by his grace for their good Cant. 4 16. Awake O north-wind and come thou south blow upon my garden that the spices therein may flow out Out of what corner soever the wind bloweth it bloweth good to the saints The sharp north-wind or the sultry south-wind 2. 'T is a threatning to them that do not love God that their prosperity tendeth to their hurt Psal. 69.22 Let their table become a snare and that which should be for their welfare become a trap Their worldly comforts serve to harden their hearts in â—in 3. The sanctifying of their prosperity is included in a Christians charter 1 Cor. 3.21 22 23. All things are yours life or death the present world and the future world because you are Christs and Christ is Gods Their prosperity cometh from the love of God and tendeth to their good Therefore let this be included though afflictions are chiefly spoken of in the Context 2. The manner of bringing it about they work together Take any thing single and apart and it seemeth to be against us We must distinguish between a part of Gods work and the end of it We cannot understand Gods providence till he hath done his work he is an impatient spectator that cannot tarry till the last act wherein all errors are reconciled as Christ told Peter John 13.6 7. What I do thou knowest not now but thou shalt know hereafter We are much in the dark we look only to present sense and appearance his purposes are hidden from us for the Agent is wise in Counsel and excellent in working his way of working is under a vail of contraries and unperceivable to an ordinary eye He bringeth something out of nothing light out of darkness meat out of the eater his end is not to satisfie our sense and curiosity but try our faith John 6.7 To exercise our submission and patience as in the case of Job And our dependance and prayer God knoweth what he is a doing with you when you know not Jer. 29.11 For I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an expected end When we view providence by pieces and see God rending and tearing all things in pieces we are perplexed Therefore we must not judge of Gods providence by the beginnings till all work together When we apprehend nothing but ruine God may be designing to uâ— the choicest mercies Psal. 31.22 For I said in my haste I am cut off from before thine â—â—es nevertheless thou heardest the voice of my supplication So Psal. 116.11 I said in my hâ—ste all men are lyars Samuel and all that had told him he should injoy the kingdom Hâ—ste never speaketh well of God and his promises nor maketh any good comment on his dealings we must stay till all causes work 3. The end and issue for good 1. Sometimes to good temporal or our better preservation during our service Gen. 50.20 But as for you ye thought evil against me but God meant it unto good to bring it to pass as it is at this day and to save much people alive Both the Egyptians and themselves had wanted a preserver if he had not been sold and sent into Egypt We often find by experience that God ordereth our disappointments for good suppose a mans heart were much set upon a voyage to sea but he is hindered by many impediments and before he cometh the ship is gone and afterwards he heareth that all that were in the vessel were drowned this disappointment is for good Crassus his Rival in the Persian war when he heard how that Army was intercepted and cut off by the craft of the Barbarians had no reason to stomach his being refused Many of us whose hearts are set upon some worldly thing have cause to say we had perished if we had not peristed and suffered more if we had suffered less In the story of Joseph there is a notable scheme and draught of providence He is cast into a pit there to perish thence upon second thoughts drawn sorth to be sold to the â—shmaelites by them brought into Egypt sold for a slave again What doth God mean to do with poor Joseph While a slave he is tempted to Adultery refusing the temptation he is falsly accused kept a long time in ward and duress all this is against him Who would have thought that in the issue all should have turned to his good Who would have thought that the prison had been the way to preferment That by the pit he should come to the palace of the King of Egypt That he should exchange his parti-coloured coat for the Royal robes of a Kings Court Thus in temporal things we gain by our losses and God chooseth better for us than we could have chosen for our selves 2. Spiritual good So all affliction is made up and recompenced to the soul it afflicts the body but bettereth the heart Psal. 119.71 It is good for me that I have been afflicted that I might learn thy statutes There is more to be learned in affliction than in the vastest Libraries No book will teach us so much as experience under Gods discipline Mad men are kept in the dark and under hardship to bring them to their wits
is an object of our love 2. The act 'T is the complacency and well-pleasedness of the soul in God as an all-sufficient Portion This implieth 1. A desire or earnest seeking after God in the highest way of enjoyment we are capable of here and so those mercies are most valued which are nearest to himself and shew us most of God and do least detain us from him his favour and image or to mention but one his sanctifying grace and spirir and therefore his saints are described to be those that hunger and thirst after righteousness Matth. 5.6 They earnestly desire to be like God in purity and holiness and his sanctifying spirit is the surest pledg of Gods love Rom. 5.5 Because the love of God is shed abroad in our hearts by the holy spirit given us and doth most help us to love him again Rom. 8.15 And have received the spirit of adopton whereby we cry Abba Father Other gifts that conduce to please the flesh may keep us from him as wealth honour and pleasures but saving grace as it cometh from God so it carryeth us to him 2. A delight in him so far as they enjoy God they delight in him Psal. 4.6 7. Lord lift up the light of thy countenance upon us thou hast put gladness in my heart more than in the time when their corn and wine increased His favour is life his displeasure as death to their soul. Thou didst hide thy face and I was troubled Psal. 30.7 They look upon God reconciled as the best friend and God displeased as the most dreadful Adversary 3. 'T is their comfort and solace that they shall more perfectly see him and be like him in the other world to which they are tending when they shall behold their glorified Redeemer and their own nature united to the Godhead and their persons admitted into the nearest intuition and fruition of God they are capable of and live in the fullest love to him and delight in him Rom. 5.2 We rejoice in hope of the glory of God 4. They are so satisfied with this that their great business is to please God and be 〈◊〉 with him 2 Cor. 5.9 Wherefore we labour that whether present or absent we may be accepted with him 3. The properties of this love 1. 'T is not a speculative but a practical love Some please themselves with fancies and airy Religion that consists in lofty strains of devotion and fellow-like familiarity with God but the true love is seen in obedience John 14.15 If ye love me keep my commandments and 1 John 5 3. For this is the love of God that we keep his commandments Our love is a love of duty we have such a deep sense of the Majesty of God such an esteem of his favour that we dare not hazzard it by doing any thing which may be a breach of our duty or a grief to his spirit or a dishonour to his name 2. 'T is not a transient but a fixed love Not a pang of zeal for the present but a radicated inclination towards God or a deep impression left upon the heart which disposeth it to seek his glory and do his will the bent of the mind is to God and Heaven They do not chuse him for their portion only but cleave to him all their desire and endeavour is to please glorifie and enjoy God Some have good inclinations but they are as unstable as water being divided between God and the world Jam. 1.8 But these allow no rival and competitor with God in the soul Psal. 73.25 Whom have I in heaven but thee and there is none on earth that I desire besides thee 3. 'T is not a cold but a fervent love We are not to love God after any sort remisly coldly but with the greatest vigor and intention of affection so it runneth Matth. 22.37 Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might Many words are heaped together to increase the sence that our love may be a growing love quickned and heightned to a further degree 1. 'T is God that is loved not the creature Thou shalt love thy neighbour as thy self but God with all thy heart in a moral consideration there are three beings God Neighbour Self There is a law that you should love God and a law that you should love your neighbour but where is the positive law that you should love your selves Turn over the Scriptures and you will find nothing of this There are Laws to restrain self-love none to excite it in this we need no Teacher there is something in our bosomes to prompt us to love our selves therefore 't is rather supposed than enforced Pauls adverbs are emphatical Titus 2.12 That we should live soberly righteously and godly What is it to live godly but to esteem love reverence and serve God with all our heart and all our strength and to live justly as to our neighbour What is it but to love our neighbour as our self What ye would that men should do unto you do ye the same to them What is it to live soberly as to our selves but that our self-love should be moderated that we should abstain from all unlawful and superfluous pleasures and use the lawful ones sparingly as meat drink cloathing recreation unless we would have our souls choaked or snared Self-love hath so filled the hearts of men that there is no room or little room left for the love of God or our neighbour but yet there is a measure set how we should love our neighbour but we cannot over-love God there all the heart all the soul all the might 'T is modus sine modo mensura sine mensura terminusâ—sine termino here no excess or hyperbole hath any place 2. The nature of the object loved God is infinitely and eternally good therefore we must love God without any exceptions and restrictions as the object of love is goodness so the measure of the goodness is the measure of the love a greater good must be loved more and a lesser good must be loved less Somewhat besides God may be good but 't is finite and limited the Creature is a particular good and our love to it is a particular limited love God only is a sea of goodness without banks and without bottom therefore our love to God is not limitted by the object but the narrowness of the faculty God in this life is seen darkly and so also loved for our love doth not exceed our knowledge that 's our defect God deserveth more 3. God is loved ut finis as the last end and all other things ut media ad finem Now common reason will tell us that the end is desired without measure and the means in a certain respect and proportion to the end As for instance when you are sick you send for the physitian the end is health the medicaments and prescriptions are the means the end you intend absolutely but
the means you would have used in a just measure and with respect to the end Fasting is prescribed in measure and blood-letting in measure the potions neither too bitter nor too strong nor in too great quantity you do not fear to be made too well or too healthy or too strong this is your end A man that giveth up himself to a scholars life his end is learning he doth not fear to be too learned yet too much reading is a weariness to the flesh and dulleth the mind there is a greater largeness about the end than about the means Now God is the chief good and so the last end Therefore all the heart and all the soul and all the mind Surely not a cold but an high and strong love is due to him 4. Because of the wonder of his love towards us The highest Angel doth not love God with such a love as he loveth the meanest saints and shall we love him coldly and faintly who hath loved us at so high a rate I will not speak of his love which he shewed us in creation when as yet we had no being he made us after his own image and lords of the visible world with bodies so exactly contrived and souls endowed with such excellent faculties But I will speak of the wonders of his love in our redemption that when we were enemies he sent his son to die for us I urge this I press this this is enough for my purpose God so loved the world so much above the conception or thought of men and Angels that his Son came in the similitude of sinful flesh and dyed for us Now as one fire kindleth another so should this love beget a like love in us We love him because he loved us first 1 John 4.19 4. I need scarce add that it must be a superlative love that God must be loved above all other things above the creature above our selves not to be respected as an inferior good nor meerly as equal unto any but above all or else we do not at all love him we cannot love him so much as he deserveth to be loved for so God only loveth himself we cannot love him so much as the glorified Saints and Angels love him for we are not yet perfect we do not love him as some eminent Saints in flesh because we it may be are novices or because of our negligence but we must love him more than any other thing is loved we must love him above all and all in and for God or else we are not sincere Matth. 10.37 He that loveth Father or Mother more than me is not worthy of me Some have a partial half-love to God when they have a greater love to other things then Religion will be an underling and Gods interest least minded if any thing be nearer and dearer to us than God and the advantages we expect from men are preferred before the conscience of our duty to him we cannot be upright and faithful to Christ. 2. Why is this made the evidence of our interest in this priviledge Why those that love God rather than those that believe in him especially since faith is the immediate fruit of effectual calling I answer 1. The Apostle speaketh of the children of God and children will love their father What more natural What more kindly They are regenerated and sanctified by the spirit for this end Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his son into your hearts crying Abba Father An heart inclined to God cannot keep away from him 2. Of children that belong to the gospel-dispensation Now they that love God are the only Gospel Christians being deeply possessed with that love which God hath shewed to us in Christ 1 John 4.19 We love him because he loved us first Now we see greater reasons of loving God and are taught a more perfect way of loving God We know God more and feel more and tast more of his love Luke 7.47 Wherefore I say unto thee her sins which are many are forgiven for she loved much but to whom little is forgiven the same loveth little 3. This gospel estate we enter into by faith Now faith is such a believing of Gods love to us in Christ as giveth us a lively sense of it in our souls 'T is not a bare apprehension an hearsay-knowledge but a tast that we have by faith 1 John 4.16 And we have known and believed the love that God hath to us And 1 Pet. 2.3 If so be ye have tasted that the Lord is gracious Whatever of the love of God faith apprehendeth and feeleth begetteth love again Gal. 5.6 Knowledge and Faith and Hope are but the bellows to keep in this holy fire to work our hearts to love God 4. This faith is the fruit of effectual calling which is a great expression of Gods love to us who were so unworthy 2 Tim. 1.9 and passing by thousands and ten thousands who were all as good as we and we as deep in the common pollution as they and in outward respects were far better and more considerable great wise and learned 1 Cor. 1.26 Ye see your calling brethren that not many wise men after the flesh not many noble are called And called us to such dignity and honour and blessedness 1. Pet. 3.9 Knowing that ye are thereunto called that ye should inherit a blessing 1 Thes. 2.12 That ye would walk worthy of God who hath called us to his kingdom and glory 'T was not our will nor our worth that moved him but his own love Now this love calleth foâ— love again God loveth first best and most but yet we should love as we can love to our utmost that which was begun in love on Gods part should be accompanied with love on ours 5. This effectual calling is the fruit of Gods eternal purpose which he purposed in himself to save us by Christ. Vocation is actual election the first eruption and breaking out of his eternal purpose For as God distinguished us from others who lay in the same polluted mass of mankind by the purpose of his grace before time so he actually calleth us out from others in time to be a people to himself therefore vocation is called election John 15.19 Now in Gods free election we have the clearest view of his love and our great obligations to God And therefore what should more excite our love and gratitude this was ancient love before we or the world had a being 't was the design God travelled with from all eternity And who are we that the thoughts of God should be taken up about us so long ago 'T is love purposed and designed his heart is set upon it to do us good 't was not a thing of chance but fore-layed and fore-ordained If one doth us a kindness that lieth in his way and when opportunity doth fairly invite him he is friendly to us but when he studieth to do us good 't is more
when he called himself the Son of God John 5.18 The Jews sought the more to kill him not only because he had broken the sabbath but said also that God was his father making himself equal with God And they were not mistaken in it For Christ was indeed so the Son of God as to be equal in essence power and glory with the Father Their fault was that they denied this Title to be due to Christ. The Apostle explaineth it Phil. 2.6 Who being in the form of God thought it no robbery to be equal with God 'T was no Blasphemy no Usurpation of Divine Honour Christ was not thrust down from Heaven for Robbery and Usurpation as the sinning Angels were but was sent down This Divine Honour did justly and rightly belong to him Now that God spared him not on this occasion is the great demonstration and condescention of his Love 2. The singular and infinite love between God and Christ He is called his dear Son Col. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father loved him dearly and we are chary of what we tenderly love Therefore the only begotten Son is said to be in the bosom of the Father John 1.18 which intimateth not only his co-existence with him from all eternity but the mutual familiarity delight and complacency which the Divine persons have in one another which is also set forth Prov. 8.30 Then was I by him as one brought up with him I was daily his delight rejoicing always before him As two Mates or Companions of suitable dispositions always bred up together and rejoycing in one another Thus is Heaven fain to lisp to us in our own Dialect to set forth the intimacy oneness and delight that is between the Father and the Son yet God spared him not 3. Though he had no equal or advantageous exchange Christ is more worth than a thousand Worlds as the people could say of David thou art worth ten thousand of us 2 Sam. 18.3 How much more may it be said of Christ What could God gain that might be an equal recompence for the Death of Christ All the World set against God is nothing less than nothing Isa. 40.17 Now no man doth give much for what is but little esteemed but God gave his own Son to recover the perishing World of Mankind 2. Positively But delivered him up for us all Mark 1. The person who did it 2. The act what he did delivered 3. The persons for whom For us all 1. The person who God spared not his own Son but delivered him up for us all This word is used of several agents Judas delivered him John 19.11 He that delivered me unto thee hath the greater sin Pilate delivered him to be crucified John 19.16 the high Priests delivered him to Pontius Pilate Matth. 27.2 The people delivered him up to be scourged and crucified by the Gentiles Matth. 20.19 yea Jesus Christ delivered up himself Rom. 4.25 Who was delivered for our offences And here God delivered him up for us all one word is used but the act proceeded from several causes the people delivered him out of ignorance and inconsiderate zeal Judas out of covetousness and treachery the high Priests out of malice and envy Pilate out of a faulty compliance with the humours of the people and to preserve the reputation of his government Christ out of obedience to God God himself to shew his infinite love to us 'T is for our comfort to observe Gods act in this tradition if it had been done without Gods knowledge and consent nothing had been done for our salvation God doth nothing rashly or unjustly Therefore since Christ was delivered by the determinate counsel of God Acts 2.23 the reason must be enquired into 't was out of his love to recover a lost world that he might make satisfaction to provoked justice for our wrongs and offences so that Christ died not by the meer wickedness of man but the righteous and wise ordination of a gracious God and so 't is a great argument of Gods love and a ground both of gratitude and confidence to us We must look to the fathers act to whom we make our prayers with whom we would fain be reconciled whose judgment we fear whose favour we seek after Now he appointed his own Son to do the office of a Mediator for us the law which condemneth us is the law of God the wrath and punishment which we fear is the wrath of God the presence into which we come is the presence of God and the fountain of all blessings we expect is the favour of God and God spared not his own Son but delivered him up for us all to assure our comfort peace and hope his hand is chief in it 2. The act what he did he delivered him up not only to be made flesh for us 1 John 14. which was a state of being at the greatest distance from his nature who was a pure Spirit But God who is a Spirit was made flesh that he might be nearer to us and within the reach of our commerce and took a mother upon earth that we might have a father in Heaven which maketh all the promises of God more credible to us for the exaltation of man is a thing of more easie belief than the abasement of the Son of God if he will assume flesh we may reasonably expect to be apparelled and cloathed upon with his glory but also made sin for us 2 Cor. 5.21 Sin is taken in Scripture sometimes for a sacrifice for sin or a sin-offering by a metonymy of the adjunct for the subject as piaculum in Latin is both a sin and a sacrifice for sin so the Priests in the Prophets reproof are said to eat the sins of the people Hosea 4.8 that is the sacrifices when they minded nothing but to glut themselves with the far of the offerings part of which was the Priests portion and so Christ was made sin for us that is an expiatory sacrifice for our sin So in the beginning of this chapter Rom. 8.3 God by sending his Son in the similitude of sinful flesh hath by sin condemned sin in the flesh that is by the sufferings of Christ or his becoming a sin-offering hath put an everlasting brand upon sin to make it odious and hateful to the Saints Once more Made a curse for us Gal. 3.13 to note the pain and shame of his death and to shew that Christ was appointed to bear that curse of the law and punishment which belongeth to us which was so grievous and terrible as that his humane nature staggered and recoiled a little by a just abhorrence of the great evil which he was to undergo and when he was under it his soul was exceeding sorrowful and heavy unto death so that it extorted from him tears and strong cries yet God spared not his Son but delivered him up to these penal and dreadful evils God might be said not to spare his Son if he had only used him as
convey life to others All weakness is removed from him his humane nature is glorified and seated in Heaven and his Divine Majesty and glory is restored to him so that we may reflect upon him with comfort as a King on the Throne in his royal Palace and place of residence David was King as soon as anointed by Samuel but when crowned in Hebron then did he actually administer the Kingdom and reward his servants and followers in the desert Christ when lifted up filleth all things Eph. 4.10 Lastly His Victory over his enemies death and sin as is fully seen Psal. 110.1 The Lord said unto my lord sit thou on my right hand until I make thine enemies thy footstool And Heb. 10.13 From henceforth expecting till his enemies he made his footstool But there is somewhat peculiar 1. By entring into Heaven he hath opened Heaven for us he hath carryed our nature thither our flesh into Heaven and advanced it at the Fathers right hand in glory and so hath taken possession of Heaven for and in the name of all believers that in time they may ascend and be partakers of the same glory John 14.2 I go to prepare a place for you 'T was prepared before the world began by the decree of God Matth. 25.34 Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world 'T was prepared in time by the purchase of Christ Heb. 9.15 For the redemption of the transgressions that were under the first Testament that they which are called might receive the promise of eternal inheritance Now he is gone to Heaven to pursue and apply that right gone thither as our harbinger Heb. 6.20 Whither the forerunner is for us entred opened Paradise again to us which was formerly shut and closed by our sins 2. By this means we have a friend in Heaven who is always at the right hand of God to prevent breaches between him and us 1 John 2.1 And if any man sin we have an Advocate with the Father Jesus Christ the righteous As David had Jonathan in Sauls Court to give notice of danger and to interpose to take off all displeasure conceived against him 'T is a great priviledge questionless to have a friend in the Court of Heaven to take up all differences between God and us as a merciful and faithful High Priest to answer all accusations of Satan and hinder wrath from breaking out upon us as it would do every moment if we had the desert of our sins 3. His being exalted at the right hand of God noteth that honour and power which is put upon the Redeemer He hath received all power in Heaven and Earth Matth. 28.18 And Eph. 1.20 21. God set him at his right hand far above all Principality and Power and Might and Dominion and every name that is named not only in this world but also in that which is to come So 1 Pet. 3.22 He is gone into Heaven Angels authorities and powers being made subject to him This height of honour to which Christ was exalted shews how much his friends may trust him and venture their all in his hands Psal. 2.12 Blessed are all they that put their trust in him how much his enemies may fear him every knee must bow to him they must either bend or break Phil. 2.10 We have not thoughts high enough of the glory and excellency of Jesus Christ and therefore the glory and splendor of Created things doth soon dazzle our eyes and our hearts are hardly held up and fortified against these discouragements that we must meet with in his service Surely since Christ is in the highest dignity and power with God and hath all the Heavenly hosts and Creatures at his command we should more incourage our selves in the Lord for all this power is managed for the comfort and defence of the godly and the terror and punishment of his and their enemies This power was given him as God man when he entred into Heaven and sat down on the right hand of Majesty 4. Fulness of grace given him to dispence the spirit to his redeemed ones Acts 2.33 Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which ye now see and hear As soon as he was warm in the Throne he poureth out the spirit that is the first news that we hear from him and presently the virtue of it appeared three thousand souls were added to the Church that day Now that is a pledge of what is continually dispensed in the Church There is still a spirit sent forth to convince the unbelieving world and to conquer the opposing wisdom and power of the flesh as also to beget and continue life in his people that they may actually be put in possession of what he hath purchased for them for he hath promised to be with the Ministry and dispensation of the word to the end of the world Matth. 28.20 meaning by that presence not only his powerful providence but his covincing and quickning Spirit 5. The actual Administration of his Kingdom He ruleth his Church preserveth his people and subdueth their enemies The enemies of Christ are of two sorts Temporal and Spiritual his Temporal enemies are such as oppose his cause and servants and seek to suppress his interest in the world The Jews despightfully used him and his messengers and they had their doom wrath came upon them to the uttermost 'T is supposed they are intended Matth. 16.28 There are some standing here which shall not tast of death till they see the Son of man coming in his kingdom In a few years the City Temple and whole Polity of the Jews were destroyed for the erection of the Gospel kingdom The Romans were the next enemy who endeavoured the extirpation of Christianity by several persecutions these were next made the footstool of the King of Kings and after some years that vast Empire was destroyed by the Inundation of barbarous Nations and the residue marched under the banner of Christ. Within a little time all these Nations which oppose Christs interest and persecute his servants are subdued under him and either broken in pieces by sundry plagues and judgments or else brought to submit their necks to Christs blessed yoke There is no standing out against the King whom God hath exalted at his right hand Secondly the Spiritual enemies of Christs kingdom are sin Satan and death each of which hath a kingdom of its own opposite to the kingdom of Christ. The Apostle telleth us Rom. 5.21 That sin reigned unto death but he exhorteth Rom. 6.12 Let not sin reign in your mortal bodies And he promiseth Rom. 6.14 That sin shall not have dominion over you Satan hath a kingdom opposite to Christ he is called the Prince of this world by usurpation John 12.31 And the Devils are called Eph. 6.12 Rulers of the darkness of this world The ignorant
superstitious carnal part of the world falleth to his share but Christ hath cast him out and will still go on to do it Death hath an Empire and Kingdom Rom. 5.14 Death reigned from Adam to Moses and verse 17. by one offence death reigned Now for the destruction of these powers was Christ exalted at the right hand of God and by degrees he doth destroy and subdue them yet this destruction is not so universal but that sin and Satan and death doth still continue yet though there be not a total destruction of them there is an absolute subjection of them to the Throne of the Mediator They cannot do any more than Christ permitteth they cannot hurt those whom God hath given to Christ in a deadly manner they cannot hinder the bringing them unto the Heavenly kingdom He doth annihilate the guilt of sin by his death the dominion by the power of his Spirit In the dispisers and refusers of his grace sin continueth in its absolute power but still in a subjection to the Throne The wrath of the Mediator is seen in their condemnation and destruction Satan is destroyed as to his Princely power but so as we must use the means still at last he shall be judged Death is the last enemy 1 Cor. 15.26 that shall be destroyed It will be finally destroyed in the Resurrection For the present it serveth Christs ends 1 Cor. 3.22 Fourthly His Intercession for us this is a notable prop to faith 1. Christ presents himself and the merit of his Sacrifice before the face of God to preserve us in his favour Heb. 9.24 He appeareth before God for us As the High Priest did enter with Blood into the holy place Levit. 6.7 The Priest shall make an atonement for him If he did not interpose before God night and day how should the accusations of Satan be repelled breaches prevented a mutual correspondence preserved between us and God 2. He doth interpose his love will and desire for our salvation and all grace that is necessary thereunto in all our difficulties conflicts and temptations to intercede is the part of an inferior towards a superior thus is Christ as Mediator to God John 14.16 I will pray the father He is to ask his own glory Psal. 2.8 Therefore what Grace is necessary for us 'T is a comfort Christ doth nor forget us now in Heaven as Pharaohs Bâ—tler forgat Joseph Gen. 40.23 But 't is much more a comfort that he will take notice of our particular case that he knoweth us by name and our necessities and wants and doth particularly intercede for us Nay he is mindful of us when we are not mindful of our selves for his intercession doth make way for the effectual application of his grace to us when we think not of it He obtaineth first the convincing then sanctifying then comforting spirit 3. To prevent breaches 1 John 2.1 We have an advocate with the Father Jesus Christ the righteous An advocate so he is opposite to our accuser And Heb. 2.17 He is a merciful and faithful high priest in things appertaining to God to make reconciliation for the sins of the people Merciful to undertake faithful to accomplish merciful to us faithful to God merciful in dying faithful in interceding and so mindful of us at every turn Surely 't is the office of a Saviour to be Gods instrument in procuring our discharge if we our selves should only plead for pardon having carried our selves so unworthy of it it would be uncomfortable to us but he that hath redeemed us pleadeth for us we do not go to God alone 4. He presents our prayers which are made acceptable to God not as coming from us but as perfumed with his merits Heb. 8.2 and Rev. 8.3 And another angel came and stood at the altar having a golden censer and there was given to him much incense that he should offer it with the prayers of the Saints He hath intendred his own heart by suffering hunger contempt in the world exile weariness pain of body heaviness of mind Heb. 4.14 15 16. Seeing then that we have a great high priest that is passed into the heavens Jesus the Son of God let us hold fast our profession for we have not an high priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin Let us therefore come boldly unto the throne of grace that we may obtain mercy and find grace to help in a time of need Therefore come boldly for such mercies as we stand in need of He knoweth the heart of a tempted man VSE You see then what abundant cause we have to triumph and glory in Christ. You have his Humiliation as the ground of your comfort his Exaltation which qualifieth him to apply it to you and work it in you the merit and power If he had not wrought our deliverance long might we have born the wrath we deserved and had no means to help our selves If he should not make continual intercession for you the remnant of your sin would still bring damnation if he did not hide your nakedness and procure your daily pardon you would every day be your own destroyers nay you would not be an hour longer out of hell if he did not bring you to God you could have no comfortable access to him in any of your wants and necessities if he leave you to your selves to resist one temptation even to the foulest sins how quickly would you be born down and wallow like a swine in the mire We can with Jonah easily raise the storm but we know not how to allay it All from first to last must be given and ascribed to God in Christ. SERMON XLV ROM VIII 35 Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or peril or sword THE Triumph over the evil of sin being ended the Apostle beginneth his Triumph over afflictions Here observe 1. The Challenge Who shall separate us from the love of Christ 2. The evils enumerated Shall tribulatiâ—n or distress or persecution or famine or nakedness or peril or sword 1. The Challenge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who for what The things mentioned are spoken of as a person but the chief difficulty is about the meaning of that Clause the love of Christ Whether it be meant of our love to Christ or Christs love to us Reasons may be given on both sides 1. That it is meant of our love to Christ for tribulation is not like to alienate Christ from us but us from Christ This doth rather tend to draw us from loving God than God from loving us 2. That it is meant of Christs love to us because 't is very unlikely that the Apostle would boast of the constancy of his own love 'T is more comely to triumph in Gods love to us than our love to God What shall we then
Churches had rest and were edified walking in the fear of the Lord and in the comfort of the Holy Ghost Alas the first Christians suffered more willingly for Christ than we speak of him and went to the stake more readily than we go to the Throne of Grace our peace and comfort will cost us more in getting therefore we should be more eminent in service 2 Partly that we should be more mortified to the world he that liveth a flesh-pleasing life becometh an enemy to God without temptations James 4.4 Know ye not that the friendship of the world is enmity to God Man under trouble is forced you yeild of your own accord your act is more voluntary they for a great fear you for a little pleasure hazzard the hopes of eternal life 3 Partly to be more ready to communicate and distribute to the necessities of others 1 John 3.17 But who so hath this worlds goods and seeth his brother hath need and shutteth up his bowels of compassion from him how dwelleth the love of God in him He that cannot part with this worlds good things freely will be loath to part with them by constraint how will you take the spoiling of your goods joyfully Heb. 10.34 when you part with them as with a drop of blood Surely he that grudgeth at a commandment will murmure at a providence 4 Partly to bear lighter afflictions patiently Jer. 12.5 If thou hast run with foot-men and they have wearied thee how canst thou contend with horses If you cannot bear a disgrace a frown a loss of dignity and honour and preferment how will you bear the loss of life Heb. 12.9 Ye have not yet resisted unto blood striving against sin 5 Partly by diligence in the Heavenly life a man traineâ—h up himself to endure hardness as a good soldier of Jesus Christ by degrees by meekness and poverty of spirit and humility he is fitted to endure tribulation by resignation and resolute dependance on God to endure distress by weanedness from house and home to endure persecution by sobriety to endure famine by modesty in apparel to endure nakedness by close retirements to endure a prison by carrying our life in our hand to endure peril by heavenliness of mind to endure death malum est Impatientia boni If it be irksome to put the body to a little trouble for holy duties how will you endure tortures and sufferings to such an eminent degree as they did 5. That we should not be dismayed when troubles come actually upon us 't is not in the power of any persecutor on earth to put us out of the favour of God What do we suffer tribulation and do any enter into the kingdom of God without it And we have that promise of rest which will sweeten it Distress Christ was non-plust John 12.28 You must stick the closer to God who will relieve you in your distresses Persecution The Lord Jesus in his cradle was carryed into Egypt Matth. 2.14 We that know no home in the world should know no banishment Jesus Christ had not where to lay his head Famine Man liveth not by bread only better our bodies famished than our souls if we have God to our Father we have bread to eat the world knoweth not of Nakedness Better pass naked out of the world than go to Hell with gay apparel your rags are more honourable than the worlds purple Is it peril No danger so great as losing Christ and his salvation Sword 'T is the ready way to send you to Christ who is your bountiful Lord and Master and to loose you from the body that you may be ever with the Lord. 2. Doctrine That nâ—ne of these things can dissolve the union between Christ and Believers 1. That there is a strict union between Christ and believers the Scripture doth every where manifest it and the word separate here implyeth it for nothing can be separated but what was first conjoyned He is the head and we are the members we are the Spouse and he is the Husband 1 Cor. 12.12 He is the head of the Church and the Saviour of the body Eph. 5.23 He is the root and we are the branches John 15.5 he is the stock and we are the graft or cyons Rom. 6.5 2. This union is by the Spirit on Christs part and faith on ours By the Spirit 1 Cor. 6.17 But he that is joyned to the Lord is one Spirit 1 John 3.24 And hereby we know that he abideth in us by the Spirit which he hath given us The bond on our part is faith for Gal. 2.20 And the life that I live in the flesh I live by the faith of the Son of God and he is said to dwell in our hearts by faith Eph. 3.17 3. Both these bonds imply love which makes the union more firm and indissoluble The Spirit is given as the great fruit of Christs love so is our faith and when once it comes so far that Christ in love hath given his Spirit and we by faith love him again nothing can unclasp these mutual imbraces by which Christ loveth us and we love him The Holy Ghost as the bond of union is given us as the fruit of his love Christ prayeth John 17.26 That the love wherewith thou hast loved me may be in them and I in them What is the love wherewith God loved Christ The gift of the Spirit John 3.44 45. For he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure to him The Father loveth the Son and hath given all things into his hand This love is manifested to us and so is Christ in us And then faith on our part is a faith working by love Gal. 5.6 Christ hath hold of a believer in the arms of his love and so a believer hath hold of Christ. A Christian is held by the heart rather than by the head only some mens Religion lyeth in their opinions barely and then they are always wavering and uncertain bare reason will let Christ go when love will not permit us to leave him If men have a faith that never went deeper than their brains and their fancies this opinion or bare superficial assent will let him go but 't is the faith that worketh by love which produceth this stable and close adherence A Christian is loath to leave Christ to whom he is married who hath so loved him and whom his soul so loveth Again the heart is Christs strong Cittadel or Castle where he resideth and maintaineth his interests in us A sinner will not leave his lusts and worldly profits because he loveth them and so a Christian is loath to leave Christ because of his love to him Faith resents to the soul what Christ hath done for us washed us in his blood and reconciled us to God espoused us to himself and spoken peace to our souls 4. That Christs love is the cause and reason of ours and therefore the stability of our love
burdened and remaineth on it in the grave may be wholly taken away by the Blessed Immortality which Christ shall then bestow upon us when he shall raise us up at the last day our mortality must be gone for Flesh and Blood cannot inherit the Kingdom of God nor corruption inherit incorruption 1 Cor. 15.50 That which is corruptible in our nature must perish but the Body must not perish Well then that which the Saints desire is that their Animal and Corporeal Life may be changed into an Heavenly and Everlasting And we do not groan that we may want the Body but that the mortality of it may be done away that it may be freed from that corruption and mortality to which it is now subject the substance still remaining I shall a little insist on these Propositions 1. That whilest we live in this Earthly and Mortal Body we are burdened with an Heavy Load of Sin and Afflictions 2dly That the Saints being burdened do in an Holy manner groan and long for a better estate 3dly That in that better estate Mortality is swallowed up of Life 4thly That in that Life we shall be clothed again with our Bodies in due time and our Bodies with Everlasting Glory 1. The first Proposition is liable to sense there needeth no Bible or Scripture to tell us that our present state is afflicted and filled with sorrows our flesh feeleth it and we know to our grief that here is little else but disquiet and vexation and daily sad experience informeth us of the indwelling of sin and the frequent outbreakings of it To prove this were to light a Candle to day light and to waste your time impertinently But I shall do two things 1. Shew you why afflictions and sins are such an Heavy Burden to the Children of God 2dly How foolish and stupid we are that we do so little mind and improve this 1. Why affliction is a burden 1. Afflictions are so partly because the Children of God have not yet divested themselves of the Interests and concernments of Flesh and Blood They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of like passions with others They love their natural comforts as others do and Humane Nature is the same thing in them that it is in others Job 6.12 Is my strength the strength of Stones or is my flesh Brass They are made of Flesh and Blood as well as others and feel pain as well as others Grace doth not destroy the feelings of Nature Jesus Christ as Man had his fears and tears and strong crys Heb. 5.7 He felt his Burden and said My Soul is heavy unto death Matth. 26.38 And therefore we cannot expect they should be in an utter Dedolency feel pain and trouble and forbear complaining partly too because Grace intendreth the heart and maketh them in some sort more sensible of afflictions than others are because they look upon them as coming from God and the fruit of sin and they dare not slight any of God's corrective Dispensations There are two Extreams slighting and fainting Heb. 12.5 Affliction cannot be improved if we have not a sense of it to shew so much reverence to God as to tremble at his Anger Numb 12.14 When he crosâ—eth and disappointeth us it must not be slightly passed over When the Windows of Heaven were opened from above and the Fountains of the Deep broken open from below then the Flood was increased Gen. 7.11 So when nature and grace concurreth to heighten the affliction the Children of God must needs have a greater and more tender sense of it than others have As a delicate Constitution is more capable of pain than a robustious and stubborn one And the tender flesh of a Child will sooner feel the lash than the thick skin of a Slave So the Children of God having a more serious apprehension of things and a more tender Spirit soonest feel the Burden of their Fathers Displeasure and do more lay it to heart than careless and stupid spirits who laugh at their Cross or drink away their Sorrows Partly too because they are more exercised with Afflictions The World hateth them because they are so good and God chasteneth them because they are no better Psal. 34.11 Many are the troubles of the Righteous There is more squaring and hewing and hacking used about a Stone that is to be set in a stately Palace than that which is placed in an ordinary Building and the Vine is pruned when the Bramble is not looked after but let alone to grow to its full length And the Child of the Family is put under Discipline whilst a Bastard or a Servant liveth more at large God meaneth to destroy those whom by a Just Judgment he permitteth to go on in their sins to their own eternal undoing Heb. 12.8 Blessed be God that he taketh more care of us and when we need it correcteth us seasonably as Children so that in this earthly and mortal body we are burthened with an heavy load of Afflictions 2dly Why sin is a burthen to the Children of God Psal. 38.4 Mine iniquities are gone over my head as an heavy burthen they are too heavy for me Psal. 40.12 Mine iniquities have taken hold of me that I am not able to look up they are more than the hairs of my head my heart faileth me The Burden is heavy and the Creature weak and therefore they groan Now sins are not only a burthen to a wounded Conscience but to a tender Conscience even the relicks of corruption Go to a wounded Conscience and they will tell you that better a Milstone had faln upon them than one spark of God's wrath for sin should light upon the Conscience But we speak now of a tender Conscience and are to shew you why sin is such an heavy Burthen to the Children of God 1. Because they have more light than others and see more into the nature and evil of sin After I was instructed I smote upon the Thigh Jer. 31.18 Rom. 7.9 The Commandment came sin revived and I died As Conviction breaketh in upon the Soul so the more troubled with sin Ignorant men know not their danger nor the heinousness of their faults 2. Because they have more love to God than others have And they that love much will mourn most for sin as the Woman that had much forgiven loved much Luk. 7.47 and because she loved much she wept much Many times God's Children the more holy they are the more troubled about sin than ever before What 's the reason 'T is not from the increase of sin but the increase of light and love they see more sin and more into sin than they did before and are more affected with it As in a glass of pure Water the least Mote may be espied 3. They have more heartily renounced sin than others their hearts are set against it and therefore the Relicks of it are a greater Burthen to them Elementa non gravitant in suis locis as Water not in its
profession without any fears of persecutions and sufferings as Heb. 3.6 Whose House we are if we hold fast the confidence and the rejoycing of hope firm to the end And in the 14. verse For we are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end And again Heb. 10.35 Cast not away your confidence which hath great recompense of reward In all which places confidence noteth a bold owning and avowing of Christ or fearlesness and courage in our Christian profession arising from our certain perswasion of and dependance on Christ rewards in another World The great use of Faith is to fortify us against all Temptations and difficulties and inconveniences that we meet with in our passage to Heaven even against Death it self Then are we confident when born up against all dangers and sufferings There is a like word used John 16.33 Be of good cheer I have overcome the World Gods Children may be bold or of good cheer in the midst of all their afflictions for Faith assureth them the end shall be Glorious Therefore we are bold perform our duty and pass on in our pilgrimage with a couragious and quiet mind This couragious confident encountering with trouble is the immediate fruit of Faith Because Faith inableth us to look to the end of trouble and our Salvation as sure and near 2. 'T is seen also in a generous contempt of all the baits and pleasures of sense and the delightful things in this World and cheerfully carrying on our duty though the flesh would tempt us to the contrary Faith is an obediential confidence and the strength of it is seen in checking of Temptations Or an affiance on God as it draweth our hearts after better things than that the world offereth We can more easily want and miss the contentments of the flesh and the pomp and ease and gratification of the present Life So that to be confident is to be prepared and resolved to do those things which God commandeth though with denial of those sensual good things which the flesh craveth as to endure what happeneth in the way to Heaven so to refuse and reject what hindreth us from it For we are exercised with tryals both on the right hand and on the left and we need the Armour of Righteousness both on the right hand and on the left 2 Cor. 6 7. Our way to Heaven lyeth per blanda aspera As the terrours of sense are a discouragement to us so the delights of sense are a snare to us confidence hath an influence upon both it breedeth a weanedness from the baits of the flesh and a rejection of what would divert us from the pursuit of Eternal Life and is much seen in mortification 1 Cor. 9.26.27 I run not as one that is uncertain therefore I keep under my Body As if he had said I am confident therefore I am mortified contemn the allurements of sense As they dyeted themselves for the Isthmick games Hope to get a Crown of Laurel made them look to their bodies that they were in fit plight for the race There 's much more confidence of an Eternal Crown 3. There is another branch of this boldness that carryeth the name of this confidence also And that is Child-like Freedom with God in prayer Eph. 3.12 We have access with confidence and boldness through the Faith of him And 1 John 3.21 If our hearts condemn us not then have we confidence towards God And 1 John 5.14 And this is our confidence that whatsoever we ask of him he heareth us And Heb. 10.19 Having therefore brethren boldness to enter into the Holyest by the Blood of Jesus An Holy boldness with God in Prayer or a filial Child-like access to God in Prayer for obtaining what he hath promised There is a shyness of God His presence reviveth our guilty fears As David when he had sinned hung off from the Throne of Grace Psa. 32.3 Or as Adam run to the Bushes when he heard the voice of God in the Garden Now this is done away by Faith in the promises This Holy comfortable addressing our selves to God by Christ is a great branch of this confidence it imboldeneth us to go to him in Prayer and to trust in him and expect Salvation from him In the hour of his extremity he is not to seek of a God to pray to or a Mediator to interceed for him or a Spirit of Adoption to inable him to fly for help as a Child to his reconciled Father having been frequently intertained and accepted by him 4. The last and greatest of all is confidence at his coming 1 John 2.28 When he shall appear we may have confidence and not be ashamed before him at his coming We feel the comfort of it when we seriously think of Death or when God summoneth us into his presence 2 Kings 20.3 I beseech thee O Lord remember now how I have walked before thee in truth and with a perfect heart We know that we shall receive a Crown of Righteousness at his appearing Before they look for it and wait for it with confidence A Christian should cherish no other Confidence but what will be approved then what will hold out then If our Confidence cannot bear the thoughts of it and supposition of it how will it bear the day its self 4. The Properties of this Confidence 1. 'T is an Obediential Confidence or Affiance for he that hopeth for mercy is thereby bound to Duty and Obedience for mercy must be had in God's way and we cannot depend upon his Rewards unless we regard his Precepts 1 Pet. 4.19 Commit the keeping of your Souls to him in well doing We come to the one by the other yea the one breedeth the other Psal. 119.166 Lord I have hoped for thy Salvation and have done thy Commandments Dependance certainly begets observance and if we look for all from God certainly we will be faithful to him and keep close to his ways 'T is a lazy Presumption not a Christian Confidence that consisteth with disobedience both the Promises and the Precepts are the Object of Faith Psal. 119.166 I have believed thy Commandments Our believing the one breedeth Confidence in the other our believing the other breedeth Obedience but they must both go together if there be any difference in believing these by a right Faith 't is weaker in the Promises than in the Precepts because the Precepts commend themselves to our Consciences by their own Light and Evidence the Promises contain meer matter of Faith and lye farther out of the view of Sense and Reason Well then if we believe these Laws to be God's Laws and these Promises to be God's Promises our sense of duty will be at least equal with our hope of mercy Certainly Confidence and relying upon the Mercy of God for Salvation may be less than our care to walk in Obedience ordinarily greater it cannot be 2. This Confidence must be well rooted that fear of
any temporal Accident The discourse between Modestus a Governour under Valence and Basil the Great in Naz. his twentieth Oration is very notable to this purpose when he threatned him with banishment I know no Banishment that know no abiding place here in the World I cannot say that this place is mine nor can I say the other is not mine where ever God shall cast me rather all is the Lords whose Stranger and Pilgrim I am Every place is alike near to Heaven and thither I am tending This is to carry our selves as Strangers and Pilgrims Indeed to be more indifferent as to the good things of this life and to take them as God sendeth them but Heaven will make amends for all Many times the World proveth a Step-mother The ground that bringeth forth Thistles and Nettles of its own accord will not bear choicer Plants But 't is your comfort you shall be transplanted Heb. 10.34 From whence do you fetch your supports in any cross 1 John 3.1 A Prince that travaileth abroad in disguise may be slighted and ill treated but you have a Glorious inheritance reserved for you therefore this should be your comfort and support 5. Beg direction from God that you may go the shortest way home Psa. 119.19 I am a stranger upon Earth hide not thy Commandments from me It concerneth a stranger to look after a better and a more durable estate there is no direction how to attain it but in the Word of God and there is no saving understanding of it but in the light of his Spirit this we must earnestly â—eâ—k that in every thing we may understand our duty that we be not found in a false way Saved as by fire 1 Cor. 3.13 Make an hard shift to scramble to Heaven 6. Get as much of home as you can in your pilgrimage in the earnest and first fruits of the Spirit Rom. 8.23 And not only they but our selves also which have the first fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Bodies In Ordinances Matth. 26.29 But I say unto you I will not drink henceforth of the fruit of the Vine until that day when I drink it new with you in my Fathers Kingdom Meditation Word Prayer and Communion of Saints 2. Doct. The main reason why a good Christian counteth himself not at home is because he is absent from the Lord while he is in the Body I shall here enquire 1. How believers are absent from the Lord. 2. Why this maketh them look upon the World as a strange place and Heaven as their House 1. How are believers absent from the Lord When he dwelleth in them as in his Temple and there is a near and close union between him and them And he hath promised that where two or three are gathered together in his name he is in the midst of them I answer Christ is with us indeed but we are not with him He dwelleth in us by his grace and influenceth us with quickening and strength but he is at a distance we can have no personal converse with him though there be a Spiritual commerce between us But in Heaven we shall be translated to Christ and injoy the fulness of his grace here we walk by faith and not by sight as it is in the next verse In short our Communion with Christ is 1. Not Immediate 2. Nor full 3. Often interrupted 1. 'T is not Immediate We see him now as covered and vailed in Ordinances and Providences but then we shall see him Face to Face In providences we injoy him only at the second or third hand Hosea 2.21 22. I will hear the Heavens and they shall hear the Earth and the Earth shall hear the Corn and Wine and Oyl and they shall hear Jezreel The mercy and goodness of God passeth from Creature to Creature before it cometh to us So in Ordinances all that we have from him is by the means of the Word and Sacraments there we shall injoy him without means and without these external helps for there God will be all in all 1 Cor. 15.28 We shall then ever be before him in his Eye and presence And in his presence is fulness of joy Psa. 16.11 Our Communion with him is not a fancy but indeed 1 John 1.3 Truly our Communion is with the Father and with his Son Jesus Christ. But this commerce is maintained at a distance he is in Heaven and we are upon Earth 't is maintained by Faith but then all is evident to sense 2. Now 't is not full There is a defect both in the Pipe and the Vessel we cannot contain all that he is able to give out nor can the means convey it to us the means are as narrow conduits from the fountain or as Creeks from the Sea the fountain could send forth more water but the pipe or conduit can convey no more The Sea could pour a greater floud but the Creek can receive no more When God dispenseth himself by means either in a way of punishment or blessing he doth not give out himself in that fulness and Latitude as when he is all in all In punishing the wicked here he punisheth us by a Creature A Giant striking with a straw cannot put forth his strength with it So in blessing no Creature nor Ordinance can convey all the goodness of God to us Therefore now we have an imperfect power against sin imperfect peace and comfort in our Consciences an imperfect Love to God but when our Communion is Immediate then will it be full we converse with Christ without lett and impediment and he maketh out himself to us in a greater latitude and fulness then now 3. Our Communion with Christ is often interrupted but in Glory we shall injoy his company for ever and shall have constant and near fellowship 1 Thes. 4.17 We shall be ever with the Lord. That day is never darkened with Cloud or night we shall meet and never part more all distance is gone and weakness is gone and we shall everlastingly abide before his Throne 2. Why Gods Children count themselves not at home till they are admitted into this perpetual society with Christ 1. Because this is the blessedness which is promised to them And therefore they expect it and thirst after it John 12.26 Where I am there shall my Servant be 'T is our duty to follow him where ever he leadeth us here And 't is our happiness to be with him for ever hereafter We often look upon the Happiness of Heaven as it freeth us from all pains and torments No The chiefest part is to be with Christ. Our Glory and Happiness consists much in being in his company So when he maketh his last will and Testament John 17.24 Father I will that those whom thou hast given me may be where I am and behold my glory That 's it He prayeth they may be brought safe there and be happy for
Furnace because there was a Fourth there one that was as the Son of God If a Fiery Furnace be a comfortable place when Christ is there what will Heaven be when Christ and we shall be there to all Eternity Again this presence maketh way for enjoyment 'T is not a naked sight and speculation we are coheirs with Christ Rom. 8.17 We shall be like him live in the same state participate of the same glory Servants may stand in the presence of Princes but they do not make their followers their fellows and consorts with them in the same glory Solomon could only shew his glory to the Queen of Sheba but Christ giveth it us to be enjoyed Luke 22.30 Ye shall eat and drink at my Table in my Kingdom The greatest love that David could shew his Friends was to admit them to his Table 2 Sam. 9.8 Thou shalt eat Bread at my Table continually said he to Mephibosheth and so to Barzillai He put him upon his own Mule and caused him to sit upon his Throne 1 Kings 13.35 Thus Christ dealeth with us we sit upon his Throne we are feasted at his Table with unmixed delights In how much better Condition are we than Adam Adam was in Paradice we in Heaven Adam was there among the Beasts of the Earth we with God and his holy Angels Adam was thrown out of Paradice we never out of Heaven 'T is no matter if the World leave us not a Room to live in among them they cast us out many times but Christ will take us to himself Again if this presence of Christ be no small part of our Happiness let us more delight in it We injoy his presence in the Ordinances this is to begin Heaven upon Earth Therefore let us begin our familiarity here 2. Doct. That we are presently with the Lord as soon as the Soul flitteth out of the Body This is one of the plainest Texts to prove That separated Souls as soon as they are out of the Body do injoy Bliss and Glory There are a sort of men in the World who are so drowned in sense that they cannot believe things to come either questioning the Immortality of the Soul or else which is a step to it asserting the sleep of it And all because they so fancy it to be tyed to the Body as that it cannot exercise its functions and operations without it Those that deny the being of the Soul or the abiding of it after the Body is dissolved I shall not handle that now But to those that grant the abiding of the Soul but in a deep sleep without any sense and feeling of good or evil I must shew the falshood of this opinion or else all that I shall say will be to no purpose Therefore I shall handle these three things 1. That the Soul is distinct from the Body 2. That the Soul can live and exercise its operations apart from the Body 3. That the Souls of the Saints actually do so 1. That the Soul is distinct from the Body and is not meerly the vigour of the Blood appeareth by Scripture Reason and Experience In Scripture we read that when mans Body was organized and framed God breathed into him the Spirit of Life Gen. 2.7 The Life of man is a distinct thing from this mass of flesh that is proportioned into hands and feet head and belly arms and leggs bones and sinews And this life of man what ever it be 't is such a life as implieth Reason and a faculty of understanding and willing or opposing In him was life and that life was the light of men John 1.4 It doth not only enliven this flesh but discourse and choose things at its own pleasure A life that hath light in it 'T is distinct from the Body in its Nature being a Substance Immaterial and not capable of being divided into parts as the Body is for 't is a Spirit not created of matter as the Body was The Body was formed out of the dust of the ground and therefore it can be resolved into its original but the Spirit was Immediately Created by God out of nothing Therefore the Scripture saith Eccl. 12.7 Then shall the dust return to the Earth as it was and the Spirit shall return unto God who gave it Where the Body is dust in its Composition it shall be dust in its Dissolution There is described the first and last Condition of the Body in regard of its material cause and the Soul is described in the kind of its being 'T is a Spirit or an Immaterial substance its Author God gave it he framed the Body too but not so immediately in ordinary generation And our natural Fathers are distinguished from the Father of our Spirits Heb. 12.9 And by its disposal when the Body returneth to dust the Soul returneth to God that gave it When the material and passive part is separated from that inward and active principle of its motions the Scripture telleth you what becometh of the one and the other The material part is resolved to dust again but the Spirit returneth to God So the Saints resign it Acts 7.59 And they stoned Stephen calling upon God and saying Lord Jesus receive my Spirit 2. 'T is distinct in its supports The Body is supported by outward means and the help of the Creature but the Soul is supported without means by the Immediate Hand and Power of God himself The Body is patched up with daily supplies from without As it was made out of the Earth so is its food brought out of the Earth Psa. 104.14 And its clothing too but the Soul needeth not these things 3. 'T is distinct in its operations There are certain operations of the Soul wholly independant on the matter as understanding and willing for they agree to God and Angels who have no Bodies and there is no proper Instrument in the Body by which they should be exercised as sight by the Eye hearing by the Ear nay it understands not only corporeal things which are received by the ministry of the senses but Spiritual things as God and Angels who have no Bodies And it can reflect upon its self therefore it hath operations proper and peculiar to its self So that it doth not depend on the Body 4. 'T is distinct from the Body as to weakness and perfection as to pleasure and pain 1. As to weakness and perfection The Soul perisheth and decayeth not with the Body when the Body droopeth and languisheth the Soul is well and jocund yea better than it was before there are distinct periods of time beyond which 't is impossible to add a Cubit or hairs breadth to ones stature But the Soul is ever growing forward to its perfection And multitude of years though they bring on much weakness yet increase wisdom Job 32.7 Yea the Soul is strongest when weakest dying Christians have manifested the highest excellency under bodily infirmities and when least of the Life of Nature most Glorious expressions
for Common good to see that it be well with them that do well and ill with them that do ill and there is no compassion shewed to any Creature but where the case is compassionable But more plainly to shew how this right accrues to God how he comes to be the Supream Governour of the World several ways either because of the excellency of his Being or because of the Relation wherein we stand to him for all the benefits he bestows upon us we have all from him 1. For the excellency of his Being This is according to the Light of Nature that those that excel others should be Chief and Supream as it is clear in man above bruit-beasts Man was made to have dominion over them having a more excellent Nature then they as in the first of Gen. When God said Let us make man presently God puts the Government upon him and gives him dominion over the Beasts of the field the Fowls in the Air and Fish in the Sea So God being Infinite and far above all chief Beings hath power over all his Creatures Angels and Men who are as nothing to him therefore to be governed by him 2. The Title comes by vertue of the benefits that he hath bestowed upon us we have Life Being and all things from God therefore certainly the Power and Authority is in him Look as Parents have Power and Authority over their Children who are a means under God to give them Life and education and the most Barbarous people would acknowledge this how much more then hath God who gives us Life Breath Being and Well-being and all things He hath created us out of nothing and being once created he preserves us and gives us all the good things we enjoy and therefore we are obliged to be subject to him and obey his Holy Laws and to be accountable to him for the breach of them and therefore let us state it thus if that the excellency of his Nature gives him a sufficiency for the Government of mankind his Creation Preservation and other benefits they give him a full right to dispose of man to make what Laws he pleaseth to call man to account whether he keep them yea or no. Surely the right of God is greater then that which Parents can have over their Children for in natural Generation Parents are but only the Instruments of his Providence acting only the Power God gives them they propagate nothing to their Children but the matter of their Being and those things that belong to the Body Heb. 12.9 Nay God hath a greater hand in forming the Child then the Parents still they act as guided by God and as influenced by his Providence for they cannot tell whether the Child will be Male or Female beautiful or deformed they know not the number and posture of the Bones Nerves Veins Sinews But God orders all these things by his own Wisdom and wonderfully frames us in the secret parts of the Belly therefore the Soveraignty certainly belongs to God for it is he that forms the Spirit of man within him Zech. 12.1 The Soul it is of Gods immediate formation and all the care and providence of our Parents comes to nothing unless God direct it and second it with his blessing God is the Judge of all Creatures visible and invisible and from his Empire and Jurisdiction they neither can nor ought to exempt themselves So that to be God and Judge of the World is one and the same thing only exprest by divers terms To gather up this argument This is a certain Rule the owner of any thing is necessarily a Governour to it if it be governable if it be a Creature that is capable of Government and hath an aptitude to be governed for certainly an absolute Propriety in a Governable Creature gives a plenary Title Now God made us out of nothing and he made us capable of Government being rational and free agents and therefore he must needs be our Lord and Governour All Souls are mine saith he Ezek. 18 4. And it is devolved upon Christ our Redeemer by a new right for he dyed rose again and revived to this end He hath purchased this authority to be Lord of quick and dead And it is as certain a Rule that our Governour must be our Judge for Government consists of three parts Legislation Judgment and Execution Giving Laws and Judging and executing God doth all these things by an Authoritative Constitution he makes Laws for man to oblige him to obedience And in Gods Laws there 's a Precept and a Sanction that is there are rewards and penalties the Precept shews what we must do the Sanction shews what God will do the Precept shews what is due from the Creature the Sanction shews what is due to the Creature that is if he break this Law he shall be punished if he keep this Law he shall be rewarded Thus you see God being our Governour may make Laws for man that is capable of Laws now this Sanction would be but a shadow and vain scare-crow if there were no Judgment for would God say do and thou shalt live believe and thou shalt be saved and never look after this whether we do or believe Therefore as there is Legislation so there must be Judging But then this Judgment must necessarily infer a 3d thing that is the Execution otherwise Judgment would be but a solemn Pageantry But why is Christ Judge of the World rather then the Father and Spirit who also made us and gave a Law to us and invested it with such a Sanction who are offended and grieved with our sins I Answer 1. Consider we have gone a great step to prove that it is the peculiar right of God common to the Three Persons Father Son and Holy Ghost and this in effect proves that Christ may execute it for they are one John 1.5.2 They have one Common Nature and as to the Operations that are without the Divine Essence is common to them all So that as the Creation of all things is equally attributed to all so also this act of Judging the World So that it belongs to all for they are all equal in Being Power and Glory But as yet the thing is not explained enough unless we grant it shall be exercised by all or else prove out of Scripture that one person is ordained by mutual consent chosen out by the rest to exercise it for himself and for the other But this I have prov'd already God is the Judge And at first when the Doctrine of the Trinity was but sparingly revealed to the Church and not openly it was not neeedful to enquire more nicely after it but this general truth was sufficient And Enoch when he prophesyed doth not tell us of Christ the Judge but tells us Jude v. 14. Behold Lord cometh with Ten Thousands of his Saints to execute Judgment upon all c. And David speaks to God Psal. 94 2. Lift up thy self Thou Judge of
us good or bad men Men are as their love is We are not determinated from our knowledge but our affections a man may know evil and yet not be evil he is a carnal man that hath carnal desires love is the inclination and bias of the will Such as a man is so is his love a mans heart is where his love is rather than where his fear is 'T is love transformeth the heart it changeth us into the nature of what is loved This is the difference between mind and will The mind draweth things to it self and refineth and purifieth them But the will followeth the things it chooseth and is drawn after them made like them As the wax receiveth the stamp and impression of the seal Carnal objects make it carnal and earthly things earthly and Heavenly things Heavenly The love of God godly Psa. 115.8 They that make them are like unto them so are all they that put their trust in them stupid senless as their Idols Love transformeth into the things we love Therefore without love all is nothing 1 Cor. 13.1 3. So much of the Spirit of God as you have so much love For Love to God is the proper gift of the Spirit to all the adopted Sons of God to cause them with filial affection and dependance to cry Abba Father Gal. 4.6 Not always seen in challenging an interest in him as coming in a child-like affection and a Spirit of love 4. The sad consequence of not loving Christ. 'T is no arbitrary matter the Apostle suiteth his threatning to the form of the highest curse among the Jews 1 Cor. 16.22 If any man love not the Lord Jesus Christ Let him be an Anathema Maranatha cursed till the Lord come Suspension from the congregation casting-out giving over all hopes of the party offending and leaving them till the Lords coming There is no hope for you Though you do not hate yet if you love not there is a curse that will never be repealed God made Christs love so exemplary to astonish us with kindness Anathema is too good for him the Apostle cannot express it under a double curse you will be cast out of the assembly of the first born if you repent not 5. Consider what advantages we have by love An interest in all the promises Eph. 6.24 Grace be with all them that love our Lord Jesus Christ in sincerity And Rom. 8.28 All things shall work together for good to them that love God And Jam. 1.12 Blessed is the man that endureth temptations for when he is tryed he shall receive the Crown of Life which the Lord hath promised to them that love him Jam. 2.5 Hath not God chosen the poor of the World to be rich in Faith and Heirs of the Kingdom which he hath promised to them that love him Faith giveth a right but love a sensible interest We cannot take comfort in the sense till sure of the Condition and qualification our faith is not right till it beget love 6. 'T is not only among the graces but the rewards Intire love is a part of our Happiness in Heaven 't is our only imployment there to Love God to love what we see and possess what we love So that love is the end and final Happiness of man Love is the final act as God is the final object The fear of God is the beginning of Wisdom and love is the perfection of it SERMON XXVII 2 Cor. 5.14 For we thus Iudge that if one dyed for all then were all dead In the words observe two things 1. THe force and operation of love 2. The reason of it For we thus Judge c. In which two things 1. The instance of Christs love to us One dyed for all 2. The means of improving it We thus Judge In the Instance or Argument which love worketh upon you have 1. The act of Christs love He dyed 2. The peculiarity of it to him He alone dyed 3. The benefit that redounds to others One for all 2. The means of improving We thus Judge to wit after due deliberation and thinking upon the matter It Implyeth First Consideration And Secondly Determination 1. Consideration if one if one or since one 't is a suppositional concession if one appointed to dye and accepted in the name of all the rest 2. Determination we so far conclude thence The Determination of the Judgment maketh way for the resolution of the Will The one is formally expressed the other implyed Doct. That Christs dying one for all is the great Instance and Argument that should be improved by us to breed and feed love Here let me enquire 1. What dying one for all signifieth 2. How the great love of God therein appeareth 3. How suited this Argument is to breed that love which God expecteth A Thankful return of obedience 4. In what way this must be improved we thus Judge by considering and judging upon the case 1. What dying one for all signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is not only in bonum eorum for the good for all but loco vice omnium in the room and stead of all As appeareth by the double notion by which Christs death is set forth as a ransom and a sacrifice A ransom Matth. 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to give his life a ransom for many 1 Tim. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who gave himself a ransom for all The ransom was paid in the captives stead therefore if Christ did die as a ransom for us it was not only for our good but in our stead The other notion is that of a Sacrifice Eph. 5.2 He gave himself as a Sacrifice and an offering to God a sweet smelling savour So Heb. 9.26 He appeared to put away sin by the Sacrifice of himself Now the Sacrifice was offered instead of the Worshippers and therefore if Christ were our sin offering he dyed not only for our good but in our stead When the Ram was taken Isaac was let go so the sinner escapeth and Christ was substituted into our room and place he suffered what we should have suffered and died that we may live Deliver him from going down to the pit for I have found a ransom Job 33.24 This dying one for all proveth two things 1. The verity of his Satisfaction 2. The sufficiency of his Satisfaction 1. The verity and truth of his Satisfaction For when all should have died Christ dyed one for all We were all dead with respect to the merit of our sins and the righteous constitution of Gods Law and Christ came to dye one for all he represented our persons and took our burden upon himself and did enough to case us First He represented our persons as a Surety and so took the person of a debtor Heb. 7.22 By so much was Jesus made a Surety of a better Testament Or as a common person appeareth in the name of all that are represented in him That Christ was a common person appeareth by Rom.
and to redeem your time to attend upon him This they understand not mind not and therefore still live to themselves 2. I observe that which is spoken of is living to self and living to God Living doth not note one single action but the trade course and strain of our conversations whether it be referred to self or God every single act of inordinate self-love is a sin but living to our selves is a state of sin A man lives to self when self is his principle his rule and his end The governing principle that sets him on work or the spring that sets all the wheels a going the great end they aim at the rule by which they are guided measure all things if it be for themselves they have a life in the work So the Apostle Phil. 2.21 All seek their own things and not the things of Jesus Christ. Their own things are their worldly ease and profit and credit when the things wherein Christs Honour and Kingdom are concerned are neglected Any interest of their own maketh them ready industrious zealous it may be for Christ when there are outward incouragments to a duty but when no incouragements rather the contrary then cold and slack So on the other side we live to God when his grace or the new nature in us is our principle his service our work or the business of our lives and his Glory our great end and scope When we have nothing and can do nothing but as from God and by him and for him Phil. 1.11 Being filled with the fruits of Righteousness which are by Jesus Christ to the praise and Glory of God 3. That love to God is the great principle that draweth us off from self to God For 't is said The Love of Christ constraineth us That 's the beginning of all this discourse such as a mans love inclination and nature is such will be the drift of his life And therefore self-denial is never powerful and thorough unless it be caused by the Love of God But when a man once heartily loveth God he can lay all things at Gods feet and suffer all things and endure all things for Gods sake Men will not be frightned from self-love it must be another more powerful love which must draw them from it as one naâ—l driveth out another Now what can be more powerful than the love of God which is as strong as death Many waters cannot quench it nor will it be bribed Cant. 8.7 This overcometh our natural self-love so that not only time and strength and estate but life and all shall go for his Glory Revel 12.11 They loved not their lives to the death Self-love is so deeply rooted in us especially love of life that it must be something strong and powerful that must overcome it what 's nearer to us than our selves This is Christs love None deserveth their love so much as Christ. I know no Happiness but to injoy his love glory this prevaileth beyond their natural inclination 4. The great thing which breedeth and feedeth this love is Christs dying that we might be dead to sin and the World and might also be alive to God The object of love is goodness now such goodness as this should beget love in Christ. This may be considered 1. As to the intention of the Redeemer Surely if he aimed at this the love and service of his redeemed ones 't is fit that he should obtain this end Now this was Christs end Rom. 14.9 For this end Christ died and rose again and revived that he might be Lord of dead and living Christ had this in his eye a power and dominion over us all That he might rule us and govern us and bring us into a perfect obedience of his will that none of us might do what liketh him best but what is most acceptable to Christ. 2. The grace and help merited He obtained a new life for us that we might be made capable to live not to our selves but unto him If he had obliged us only in point of duty to live unto God and not obtained necessary grace to inable us to perform it the love had not been so great no he hath obtained for us the gift of the Spirit and the great work of the Holy-Ghost is by sanctifying grace to bring off the Soul from self to God John 16.14 He shall take of mine and glorify me This grace is not given us to exalt or extol any other thing but Christ alone as Christ his Father John 15.8 That grace we have from Christ and the Spirit inclineth us to make God our end and scope 3. The obligation left on the Creature by this great and wonderful act of mercy and kindness doth perswade us to surrender and give up our selves to the Lords use Rom. 12.1 I beseech you therefore Brethren by the mercies of God that ye present your bodies a living Sacrifice holy acceptable to God which is your reasonable service Take the Argument either from the greatness of his sufferings or the greatness of the benefits purchased still the Argument and motive is exceeding 〈◊〉 and prevailing shall the Son of God come and die such a painful shameful death for us And shall not we give up our selves to him to love him and serve him all our days 2dly I shall prove it by reasons 1. The title that God hath to us we are not our own and therefore we must not live to our selves but we are Gods and therefore we must live unto God This reason is urged 1 Cor. 6.19 20. What! know ye not that your Body is the Temple of the Holy-Ghost which is in you which ye have of God And ye are not your own for ye are bought with a price therefore Glorify God in your Body and in your Spirit which are Gods How are we Gods By Creation Redemption Regeneration and Consecration in all which respects God is more truly owner of you than you are of any thing you have in the World 1. We are his by Creation 't is he that made us not we our selves Psa. 100.3 What one member was made at our direction or request Much less by our help and assistance No God framed us in the secret parts of the belly Now if the Husband-man may call the Vine his own which he hath planted God may much more call the Creature his own which he hath made God made us out of nothing The Husband-man cannot make a vine he doth only set it and dress it but God made us and not we our selves the Creature is wholly and solely of him and from him and nothing else Therefore it should be wholly and solely to him and for him Self-love is Gods prerogative he alone can love himself and seek himself because he alone is from himself and without dependance on any other but we that are creatures and depend upon God every moment for his providential assistance and supportation are under the dominion and rule of him
Birth This is Life indeed then we begin to live in good earnest we may reckon from that day forward that we live The Seed of Eternal Life was laid as soon as Grace was infused into the Soul and you may take hold of Eternal Life 1 Tim. 6.20 before you enter into it Maintain this Life and it will end in Eternal Glory Thus I have dispatched my first Question namely what is this Life that Christ hath purchased for us A Spiritual Death that we might die to Sin and also a Spiritual Life that we might live unto God SERMON XXX 2 Cor. 5.15 But to him that died for them and rose again 2. WE come to speak of the respect that is between this life and Christs resurrection I Answer Christs Resurrection is 1. An Example and Pattern of it 2. A Pledge of it 3. A Cause of it 1. An example of it There is great likeness and correspondence between Christs rising from the grave and a Christians resurrection from the death of sin 1. Christ died before he rose and usually God killeth us before he maketh us alive First we find the word a killing letter before we find it a word of life This is Gods method Paul saith Rom. 7.9 The commandment came and sin revived and I died A man is broken in heart with an apprehension of sin and Gods eternal wrath before he is made alive by Christ Gal. 2.19 I through the Law am dead to the Law that I might live unto God He must be himself a dead man The Law must do the Law-work before the Gospel doth the Gospel-work So Rom. 8.2 But the Spirit of life in Christ Jesus hath made me free from the Law of sin and death He is under the Law of death and sin as it convinceth of sin and bindeth over to death 2. The same Spirit of holiness or power of God that quickened Christ quickeneth us 'T is said Rom. 6.4 That as Christ was raised from the dead by the Glory of the Father even so should we be raised to newness of Life That is by his Glorious Power 2 Cor. 13.4 For tho he was crucified through weakness yet he liveth by the Power of God What is there said to be done by the Power of God is said else where to be done by the Spirit of Sanctification Rom. 1.4 And declared to be the Son of God with Power according to the Spirit of holiness by the resurrection from the dead So are believers quickened by the same Spirit Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Jesus from the dead shall also quicken your Mortal Bodies by his Spirit that dwelleth in you Christ will quicken us by his grace as he did his own dead body The same quickening Spirit that is in Jesus Christ doth also quicken us 3. Again Christ being raised from the dead dyeth no more As the Apostle telleth you Rom. 6.9 Knowing that Christ being raised from the dead dyeth no more Death hath no more dominion over him His Resurrection instated him in an Eternal Life never more to come under the Power of Death again He might have been said to be alive after Death if he had performed but one single act of life or lived only for a while but he rose to an Immortal Endless Life a Life Co-eternal with the Father So is a Christian put into an unchangeable state sin hath no more dominion over him Should not shall not as the Apostle proveth there applying it to the Christian. When Christ telleth he is the Resurrection and the Life he asserts two things John 11.25 26. That he that believeth on him though he were dead yet shall he live and shall never die Tho formerly dead in sin he shall live the life of grace and when he liveth it once shall never die Spiritually and Eternally otherwise how shall we make good Christs Speech 4. Christ in that he liveth he liveth with God and liveth unto God Rom. 6.10 That is with God at his right hand And to God that is referring all things to his Glory for Phil. 2.10 11. all that Jesus Christ doth as Mediator is to the Glory of God the Father So a Christian liveth with God unto God With God not at his right hand now but yet in a state of Communion with him 1 John 1.3 And truly our fellowship is with the Father and his Son Jesus Christ. And he liveth to God as in the Text Not to our selves but to him that died for us and rose again That is no longer to our own lusts and desires nor for our own ease profit and honour but according to the will and for the service and honour of God as more fully hereafter Well then that new state into which Christ was inaugurated at his Resurrection is a pattern and example of our new spiritual life 2. How 't is a Pledge of it Christ was our Common Person and we make one Mystical Body with him and therefore his resurrection and life was not for his own person and single self alone but for all those that have interest in him As he died so he rose again in our name and in our stead as one that had satisfied the Justice of God and procured all manner of grace for us and as a Conquerour over all our Spiritual enemies And therefore he is called the first fruits from the dead 1 Cor. 15.20 As a little handful of the first fruits blessed the whole harvest and sanctified it unto God It blessed not the Darnel and the Cockle but blessed and sanctified the Corn. Christs quickening after death was a sure pledge that every one who in time belongeth to him shall in his time be quickened also first Christ and then they that are Christs every one in their own order We must not think that when Christ was raised that it was no more than if Lazarus or any other single person was raised No his resurrection was in our name therefore we are said to be raised with Christ Col. 3.1 And not only so but quickened together with Christ Col. 2.13 And Eph. 2.4 5. Though we were quickened a long time after Christs Resurrection yet then was the pledge of it 'T was agreed between God and Christ that his Resurrection should be in effect ours And in the moment of our regeneration the vertue of it should be communicated to us The right was before saith to all the elect but when faith is wrought the right is applied by vertue of the covenant of Redemption he rose in the name of all the redeemed and they are counted to rise in him and we are actually instated in this benefit when converted to God 3. 'T is a cause of it That Spirit of power by which Christ was raised out of the grave is the very efficient cause of our being raised and quickened or of our new birth for the vertue purchased by Christs death is
then applied to us by him who is now alive and liveth for evermore for that end and purpose Therefore 't is said 1 Pet. 1.3 That God hath begotten us to a lively hope by the resurrection of Christ. By vertue of that power which he now hath as risen from the dead And Eph. 1.19 20. And what is the exceeding greatness of his power to us ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead and set him at his own right hand in Heavenly places The same power worketh in believers which wrought in Christ when he raised him from the dead The same power which wrought in and towards Christs exaltation is ingaged for Believers to work grace and carry on the work of grace in them Christ risen and living in Heaven is the Fountain of life in all new creatures He is the great receptacle of grace and sendeth it out by his Spirit A vital influence to all such as belong to him And therefore our life is made dependant upon his John 14.19 Because I live ye shall live also The life of believers is derived from Christs life who is our quickening head communicating vertue to all his members There is a vertue in his life to quicken us so that we do not live so much as Christ liveth in us Gal. 2.20 I live yet not I but Christ liveth in me As the root in the branches and the head in the members USE 1. Information It teacheth us three things in point of use 1. The Suitableness between Christ and Believers Consider him as God or Mediator As God Christ hath life communicated to him by eternal Generation so by Regeneration we are made partakers of the Divine Nature As Mediator he subsists in his life as man by vertue of the personal union with the God-head So do we live by vertue of the mystical inhabitation or union with Christ by his Spirit for our spiritual life floweth from the gracious presence of God in us by his Spirit Christ as man had first a frail life subject to hunger cold and sufferings so have believers a Spiritual life consistent with many weaknesses and infirmities But now Christ liveth gloriously at the Fathers right hand so we shall one day bear the Image of the Heavenly and be one day freed from all weaknesses thus are we conformed unto Christ and partake of the same life he doth 2. It informeth us in what way this life is conveyed and continued to us By Vertue of Christs death and resurrection by the Spirit through faith his death is at the bottom of it for he died that we should live together with him 1 Thes. 5.10 Who died for us that whether we wake or sleep we should live together with him His resurrection is the pattern pledge and cause of it For Rom. 5.10 If we were reconciled by his death much more being reconciled shall we be saved by his life After he had rescued us from the power and danger of our sins by his rising from the dead he is in a greater capacity to send out that Spirit by which he was raised to raise us up to a new life Then the Spirit is the Immediate worker of it for Christ maketh his first entry and dwelleth in the hearts of believers by his Spirit for we are renewed and born again by the Spirit John 3.5 That which is born of Flesh is flesh and that which is born of the Spirit is Spirit Without which we are not capable of it The Spirit worketh Faith and then there is an habitation fit for Christ in the Soul Eph. 3.17 That he may dwell in your hearts by faith Then he liveth in us as the head in the members Col. 2.19 And the root in the branches John 15 1. 'T is by faith that the union is compleated John 1.12 To as many as received him to them gave he power to become the Sons of God And then a vertue and power floweth from this union to inable us to do those things which are spiritually good and acceptable to God which is nothing but that which we call life Without him we can do nothing John 15.5 With him and by him all things Phil. 4.13 I can do all things through Christ which strengthneth me Namely by the influence of his Spirit received by faith 3. It informeth us 'T is not enough to believe that Christ died for you unless also you permit Christ to live in you 'T is not enough for your faith 't is not enough for your love the Apostle mentions both and we must look after both As to have our old offences expiated so to live a new life in Christ Rom. 6.5 For if we have been planted together into the likeness of his death we shall be also in the likeness of his resurrection We are branches of that tree whereof Christ is the root We must have communion with Christ living as well as with Christ dying and not only freed from the damning power of sin but quickened to a new life Use 2. is exhortation to press you to several duties 1. To believe that there is such a life 'T is matter of faith for when Christ had said John 11.26 Whosoever liveth and believeth in me shall never die he presently addeth Beleivest thou this Few mind and regard it The general faith concerning life by Christ must go before the special application Besides 't is an hidden thing your life is hidden with Christ in God Col. 3.3 'T is not visible to sense And invisible things are only seen by faith 'T is hidden from sense and therefore it must be believed 'T is hidden from the carnal World as colours are from a blind man because they have no eyes to see it The natural man cannot see things that must be spiritually discerned 1 Cor. 2.14 Besides the Spiritual life is hidden under the natural Gal. 2.20 The life that I live in the flesh I live by the faith of the Son of God They live in the flesh but they do not live after the flesh 't is a life within a life the Spiritual life is nothing else but the natural life sublimated and over-ruled to higher and nobler ends spiritual men eat and drink and sleep and trade and marry give in Marriage as others do for they have not divested themselves of the interests and concernments of flesh and blood but all these things are governed by grace and are carried on to holy and eternal ends Besides 't is hidden because there is upon it the vail and covering of afflictions and outward meanness and a basement as it was said of some of whom the World was not worthy that they wandred about in sheep-skins and Goat-skins Heb. 11.37 38. Who would think so much worth should lye under such a base outside Their glory is darkened and obscured by their condition Besides too this life is often hidden by reproaches and censures
calumnies the people of God are represented as strange sort of people unto the World 2 Cor. 6.8 As deceivers and yet true They are reputed as a company of hypocrites and dissemblers all their experiences questioned and scoffed at prophane and wanton wits will be spitting out their venom in every age and Gods people will be Judged according to men in the flesh though they live to God in the Spirit 1 Pet. 4.6 God permitteth it reproach is the soil and dung whereby he maketh his heritage fruitful but yet this is an hiding and disguising the Spiritual life Lastly 'T is hidden under manifold weaknesses and infirmities the best have their blemishes and the most of Christians shew forth too much of Adam and too little of Jesus and so the Spiritual life is carryed on darkly and in a riddle Though the old man of corruption doth not bear sway in their hearts to command direct and order all their actions as formerly it did yet sin is not wholly gone they feel a Law warring in their members Rom. 7.33 And 't is not only warring but sometimes prevailing that they themselves can feel little of the holy life There are some question and life of grace others scorn and scoff at it yet believe it for 't is the great truth revealed in the Scriptures and 't is in some measure felt by sense yea the rays of this hidden and rejected life are often discovered to the World For there are some who by their practices condemn the World live in counter-motion to the corrupt sort of men walk as those that have another Spirit than the Spirit of the World 1 Cor. 2.12 and as those that look for an happiness else where Therefore believe that there is such a life 2. Value and esteem it according to its worth and excellency I mean with a practical esteem as Paul doth counting all things but dung and dross in comparison of the excellency of the knowledge of Christ. What would he know in him Phil. 3.10 That I may know him and the power of his Resurrection Or the vertue of raising him out of sin to the life of grace Oh that is an excellent thing indeed 'T is more to be advanced to this life than to the highest honour in the World This is to live in God to God to have miracles of grace wrought in us every day 'T is the divine power that giveth us all things that pertain to life and godliness 2 Pet. 1.3 Not begun nor carryed on without a daily miracle or a work exceeding the power of nature or the force of the creature life ennobleth all things a living dog is better then a dead Lion to be alive to God when others are dead in sin what a great priviledge is that 3. Deal with Christ about it Come to him he purchased it by his death John 6.51 This is my flesh which I have given for the life of the World To God in sacrifice to us for food Look upon him as one that is possessed of the fulness of the Spirit to work it in all those that come to God by him Heb. 7.25 He is able to save to the uttermost all those that come to God by him for he liveth for ever to make intercession for them That is penitent believers for by faith and repentance we come to God by Christ. He is angry that we will not come to him for this benefit John 5.40 Ye will not come to me that ye may have life If you have a pressing need why should you keep away from him That 's his Quarrel against us that we will not make use of him for this benefit He is best pleased when we have most of it John 10.10 I am come that they might have life and have it more abundantly He would have us not only living Christians but lively He hath appointed Ordinances to convey it to us The word Isa. 55.3 Hear and your Souls shall shall live The Sacraments Psa. 22.26 The meek shall eat and be satisfied they shall praise the Lord that seek him your heart shall live for ever Prayer that we cry earnestly and express our desires of this benefit Psa. 36.9 For with thee is the fountain of life in thy light shall we see light David often calleth upon God as the God of his life Well when we go to God he remitteth us to Christ Christ to the Spirit and the Spirit to the Ordinances there we should observe his drawings and obey his sanctifying motions when he saith Arise from the dead and Christ shall give thee light Eph. 5.14 When more awakned than at another time 4 When we have this life let us Improve it and act grace in all holy obedience unto God Eph. 5.25 If we live in the Spirit let us walk in the Spirit If partakers of the new life of grace we must shew it in our conversations for newness of heart is seen in newness of life USE 3. is to put us upon self reflection and self examination Have we a new life communicated to us 1. If it be so then there is a great change wrought in us 'T is said of Christ he was dead and is alive Rev. 1.18 To him we are conformed Luke 15.24 This my Son was dead and is alive again he was lost and is found So Eph. 2.1 You that were sometimes dead in trespasses and sins yet now hath he quickned Surely when a man is translated from death to life that should be a sensible change as if another Soul dwelt in the same body he is another man to God hath holy breathings after him delights frequently to converse with him in prayer Acts 9.11 Arise and go into the street called straight and enquire in the house of Judas for one Saul of Tarsus for behold he prayeth And Zach. 12.10 I will pour upon the house of David and the inhabitants of Jerusalem the Spirit of grace and supplication He hath a child-like love to God as a Father Gal. 4 6. And because ye are Sons he hath sent forth the Spirit of his Son into your heart crying Abba Father Have a Child-like reverence to him Eph. 5.1 Be ye followers of God as dear Children Illustrate it by that Jer. 35.6 When they set pots of Wine before them to drink we dare not Jonadab our Father commanded us saying ye shall drink no Wine And a Child-like dependance upon him Matth. 6.32 Your Heavenly Father knoweth that ye have need of all these things A Child-like hope from him 1 Pet. 1.3 Who hath begotten us to a lively hope by the resurrection of Jesus Christ from the dead Zeal for him 2 Cor. 5.10 Knowing the terrour of the Lord we perswade men He is another man to his neighbour he carrieth it justly and righteously to all both as to person name and estate and this not by compulsion of conscience but inclination of heart which the Scripture expresseth by loving our neighbour as our selves seeking their good as our own
I have suffered the loss of all things and do count them but dung that I may win Christ All is nothing to this 3. It weaneth the heart from outward observances and bodily exercises to solid Godliness or looking after the life and power of them The Ordinances of the Law though of God's own Institution are called Carnal Heb. 7.16 Not after the law of a carnal commandment the Worship of the Gospel Spirit and Truth John 4.23 24. The hour is coming and now is when the true Worshippers shall Worship the Father in Spirit and in Truth for the Father seeketh such to Worship him God is a Spirit and they that Worship him must Worship him in Spirit and in Truth The more true knowledge of the Gospel the more of this As the Apostle distinguisheth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.2 3. and the Apostle speaketh of the Jew Rom. 2.28 29. For he is not a Jew which is one outwardly neither is that Circumcision which is outward in the flesh but he is a Jew which is one inwardly and Circumcision is that of the Heart in the Spirit and not in the letter whose praise is not of men but of God So it is with better reason true of the Christian the Worship of the Gospel consisting little of Externals but being Rational Spiritual Worship 1 Pet. 3.21 The like figure whereunto even Baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good Conscience towards God by the Resurrection of Jesus Christ. Col. 2.6 As ye have received the Lord Jesus Christ so walk ye in him We receive his Spirit That is a sorry zeal and hath little of a Christian Spirit that runneth altogether upon outward things Christianity first degenerated by this means and the life and power of it was extinguished when it began to run out altogether in Form and men out of a natural Devotion grew excessive that way A Christian in obedience to God is to use his instituted Externals but his Heart is upon the Spirit and Soul of Duties Multiplying Rites and Ceremonies has eat out the life and heart of Religion The more spiritual and substantial Worship is the better if there be humble and affectionate reverence a ready subjection and submission to him flowing from grace engaging the heart to God and animated by the influence and breathing of his Spirit SERMON XXXII 2 Cor. 5.17 Therefore if any man be in Christ he is a new creature old things are passed away behold all things are become new THis is an inference out of the former Doctrine Two things the Apostle had said Henceforth we no more live to our selves verse 15th And Henceforth know we him no more verse 16th There is a change wrought in us a change of life and a change of Judgment a new Life because there is a new Judgment Now in the Text he sheweth a reason why he changed his Judgment and Life and lived and judged otherwise than he did before because there is such a change wrought in all that belong to Christ that they are as it were other persons than they were As when Saul prophesied 1 Kings 10.6 The Spirit of the Lord shall come upon thee and thou shalt be turned into another man Not in respect of person or in regard of substance but some gifts and graces So these should be as other creatures as new creatures Now these things should only be in esteem with Christians which belong to the new creature or regeneration Therefore if any man be in Christ c. In the words we have a Proposition 1. Asserted 2. Explained 1. The Proposition asserted is hypothetical in which there is 1. An hypothesis or Proposition If any man be in Christ. 2. The assertion built thereon He is a new Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A new creation The act of creation is signified by this form of speech as well as the thing created 2. The Proposition explained For there is First A destructive work or a pulling down of the old house Old things are passed away 2dly An adstructive work or raising of the new fabrick All things are become new The words are originally taken out of Isa. 65.17 and Isa. 66.22 Where God promiseth a new Heaven and a new Earth That is a new World or a new state of things Which promises had a threefold accomplishment 1. These promises should have some accomplishment at their return from Babylon which was a new World to the ruined and exiled state of the Church of the Jews 2. These promises were fulfilled to all believers in their regeneration which is as a new World to sinners 3. They shall be accomplished most fully in the life to come for the Apostle telleth us 2 Pet. 3.19 We look for new Heavens and a new Earth wherein dwelleth righteousness Here it signifieth then that all things which belong to the old man shall be abolished and the new man and its interests and inclinations cherished Doct. All those that are united to Christ are and ought to be new creatures Here I shall enquire 1. What it is to be new creatures 2. In what sense we are said to be united to Christ. 3. How the new creation floweth from our union with Christ. 1. What it is to be new creatures It implieth 1. That there must be a change wrought in us so that we are as it were other Men and Women than we were before As if another Soul came to dwell in our Body This change is represented in such terms in Scriptures as do imply such a broad and sensible difference as is between light and darkness Eph. 5.8 Life and Death 1 John 3.14 The new man and the old Eph. 4.22 and 24. The vitious Qualities must be subdued and mortified and contrary Qualities and graces planted in their stead A man is so changed in his nature as if a Lion were turned into a lamb as the Prophet says when he sets forth the strange effects of Christs powerful government over the Souls of those who by the Ministry of the Word are subdued to him Isa. 11.6 7 8. The Wolf also shall dwell with the Lamb and the Leopard shall lye down with the Kid and the Calf and the young Lion and the Fatling together and a young Child shall lead them And the Cow and the Bear shall feed their young ones shall lye down together and the Lion shall eat straw with the Ox. And the sucking Child shall play on the hole of the Asp and the weaned Child shall put his hand on the Cockatrice Den. They shall be so inwardly and thoroughly changed that they shall seem new creatures transformed out of Beasts into men and instead of an hurtful they should have an innocent and harmless disposition Without a Metaphor this is represented 1 Cor 6.11 And such were some of you but ye are washed but ye are sanctified but ye are
New Creation there is a perfection of parts though not of degrees for a defect of parts cannot be supplied by an after-growth a new creature is made all new there is an universality in the change God worketh not his work by halves no man had ever his heart half new and half oâ—d no though his work be not perfect yet 't is growing to its perfection if any one corrupâ—ion remain unmortified or unbroken or allowed in the Soul it keepeth afoot the Devils interest and will in time spoil all the good qualities we have 3. No change amounteth to the new creature but what introduceth the life of God and likeness to God 1. Where the New Creation obtaineth there is life â—alled sometimes the life of God Eph. 4.18 because it came from God and â—endeth to him Sometimes spiritual life Gal. 5.25 And 1 Pet. 4.6 because the Spirit is the author of this change Sometimes a Scriptural life because the word of God is the rule and food of it Phil 2.16 Holding forth the word of life Sometimes an Heavenly life because of its end and tendency Phil 3.20 But our conversation is in Heaven But call it what you will a life there is the Soul that was dead in sin becometh alive to God yea the Spirit its self becometh a principle of life in us so that they are really alive to God and dead to sin and the World Now would you know whether a man be alive or dead Observe him in his desires and endeavours after God and there you shall see by his actions and earnestness that he is alive But if you would try whether a carnal man be alive or dead you must see by his desires and endeavours after the flesh that he is alive for by any that he hath after God you cannot see it Sense motion and affection are the fruits of life stirrings and activity and sensible feelings are uncertain things to Judge by but the scope tendency and drift of our endeavours will more certainly discover it He that is regenerated by the Power and Spirit of Christ doth no more seek his happiness in carnal things but the bent drift and stream of his life and love doth carry his love another way 2. Where the new creation obtaineth there is likeness and to be new creatures is to be made like God or to have the Soul renewed to Gods Image 2 Cor. 3.18 Beholding as in a glass the glory of the Lord we are changed into the same image from glory to glory Christ is formed in you Gal. 4.19 Made partakers of the Divine nature 2 Pet. 1.4 'T is for the honour of Christ that his people should bear his Image and Superscription that he should do as much for the renovation of the Soul and the restitution of Gods image as Adam did for the deformation of the Soul and the forfeiture of it Therefore in the New Creation his great work is to make us holy as God is Holy the Spirit is sent by him from the Father to stamp Gods Image upon the heirs of promise whereby they are sealed and marked out for Gods peculiar ones they are sanctified cleansed and made more like God and Christ and are in the World such as he was in the World Nothing under Heaven so like God as an holy Soul 4. This new state of life and likeness to God is fitly called a new creature Partly to shew that 't is Gods work for he only can create and therefore in Scripture always ascribed to him Eph. 2.10 We are his workmanship in Christ Jesus created unto good works So Eph. 4.24 Put on the new man which is created after God So Jam. 1.18 He hath begotten us by the word of truth that we should be a kind of firstâ—fruits among his creatures We are so far dead in trespasses and sins that only an Almighty Creating Power is requisite to work this change in us nothing less will serve the turn And partly because this change thus wrought in us doth reach the whole man the Soul and all the faculties thereof the body and all the members thereof are also renewed and changed 1 Thes. 5.23 I pray God sanctify your whole Body Spirit and Soul A man hath a new Judgment esteeming all things as they tend to promote Gods glory and our eternal happiness A New Will and Affections inclining to and desiring all things to this end that we may please glorify and enjoy God And the Body is more ready to be imployed to a gracious use and purpose there is a change wrought in our whole man and the inclination and bent of our lives is turned another way so that the good we once hated we now love and the sin that we loved we now hate the duty that was tedious is now delightful 2. How are we united to Christ If a man be in Christ 't is said in the Text. In the Scripture Christ is sometimes said to be in us Col. 1.27 Christ in you the hope of glory Sometimes we are said to be in him as here as he is also said to live in us and we in him Gal. 2.20 Being in Christ noteth our union with him and interest in him Now a man is united to Christ two ways 1. Externally 2. Internally 1. Externally by Baptism and Profession John 15.2 Every branch in me that beareth not fruit he taketh away These branches are in him only by external covenanting and professing relation to him and visible Communion with him in the Ordinances 2. Internally when we are ingrafted into the mystical body of Christ by his Spirit and have the real effect of our Baptism and Profession 1 Cor. 12.13 By one Spirit we are all Baptized into one Body These two unions may be resembled by the Ivy that adhereth to the Oak and the branches of the Oak it self which live in their root the Ivy hath a kind of life from the Oak by external adhesion but bringeth forth fruit of its own The branches grow out of the root and bear fruit proper to the tree All that are in Christ by external adhesion are bound de jure to be new creatures but those that are in Christ by mystical Implantation not only ought to be but are new Creatures 3. How the new Creaion floweth from our Vnion with Christ. 1. They that are ingrafted into Christ are made partakers of his Spirit And therefore by that Spirit they are renewed and have another nature put into them Titus 3.5 6. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and the renewing of the Holy-Ghost which he shed on us abundantly through Jesus Christ our Saviour Are fitted to live a new life 'T is not meet the Spirit of Christ should work no otherwise than the bare Spirit of a man if one had power to put the Spirit of man into a bruit beast that bruit beast would discourse ratitionally All that are
satisfied in Christ that he is willing to forgive the offences done to him for the Text saith God was in Christ reconciling the World to himself not imputing their trespasses to them And our wicked disposition is done away and our hearts are converted and turned to the Lord Acts 9.6 And he trembled and astonished said Lord what wilt thou have me to do And 2 Chron. 30.8 But yield your selves unto the Lord and enter into his Sanctuary which he hath sanctifyed for ever and serve the Lord your God that the fierceness of his Wrath may be turned from you And we are drawn to enter into Covenant with the Lord even that new Covenant which is called the Covenant of his peace Isa. 54.10 And so of enemies we are made friends as Abraham because of his Covenant-relation is called the friend of God Jam. 2.23 In the new Covenant God offereth pardon and requireth repentance when we accept the offer the pardon procured for us by Christ and submit to the Conditions lay down the weapons of our defiance and give the hand to the Lord to walk with him in all new obedience then are we reconciled 2. This reconciliation is as firm and strong as our estate in innocency as if there had been no foregoing breach and in some considerations better especially when we look to the full effect of it As good as if the first Covenant had never been broken for God doth not only put away his anger but loveth us as if we never had been in hatred he doth not only pardon sinners but delight in them when they repent Men may forgive a fault but they do not forget it the person liveth in Vmbrage and suspicion with them still Absolom was pardoned but not to see the Kings face 2 Sam. 13.14 Shimei had a lease of his life but lived always as a hated and a suspected man 1 Kings 2.8 But now 't is otherwise here we find not only mercy with God but are as firmly instated into his love as ever Our sins are cast into the depths of the Sea Hosea 7.19 And Hosea 14.4 I will love them freely And Rom. 9.25 And her Beloved which was not Beloved He not only passeth by the injury but calls her Beloved Breaches between man and man are like deep wounds though healed the scares remain something sticketh or like a vessel sodered weak in the crack but here Beloved delighted in The Lord delighteth in thee Isa. 62.4 And he will rest in his love In some sort 't is more sure 't is not committed to us and the freedom of our wills A bone well set is strongest where broken Adam was happy but not established 3. This active reconciliation draweth many blessings along with it 1. Peace with God Rom. 5 1. Being justifyed by faith we have peace with God To have God an enemy is to have a sharp sword always hanging over our heads by a slender thread How can we look him in the face lift up our heads to Heaven think of him without trembling There is a God but he is our enemy how can we eat drink or sleep while God is our enemy Did we know what 't is to have God our enemy we should soon know that he cannot want instruments of revenge death may way-lay us in every place if we eat our meat may poyson or choak us if we go abroad God may cast us into Hell before we come home again if we sleep his wrath may take us napping For our damnation slumbereth not 2 Pet. 3.3 Surely 't is such a dreadful thing to be at enmity with God that we should not continue in that estate for a moment but when once you are at peace with God you stop all evil at the fountain head 2. Access to God with boldness and free trade into Heaven Rom. 5.2 By whom we have access by faith And Eph. 2.18 For through him we have both access by one Spirit unto the Father When a peace is made between two warring Nations Trading is revived When you have occasion to make use of God you may go to him as your reconciled Father there is no flaming sword to keep you out of paradise 3. Acceptance both of your persons and performances your persons are accepted Eph. 1 6. He hath accepted us in the Beloved to the praise of his glorious grace You are looked upon as members of Christ favourites of Heaven your duties and actions are accepted Heb. 11.4 By faith Abel offered a more excellent Sacrifice than Cain The sinful failings of our best actions are hid and covered they are not examined by a severe Judge but accepted by a loving Father 4. All the graces of the Spirit are fruits of our reconciliation with God Rom. 5.11 We joy in God through our Lord Jesus Christ by whom we have received the atoâ—ement Jewels of the Covenant wherewith the Spouse of Christ is decked Christ prayed that we might be loved as he was loved John 17. Not for degree but kind John 3 34. These are given as tokens and evidences of his Love the priviledge is so great that we cannot believe it without some real demonâ—â—ration of Gods heart towards us When Jacob heard that Joseph was alive and Governour of Egypt he would not believe it but when he saw the Waggons which Joseph sent to carry him Gen. 45.27 28. Then his Spirit revived within him So here 1 Thessa. 1.5 For our Gospel came not to you in word only but in power and in the Holy-Ghost and in much assurance 5. All outward blessings are sanctified especially the inâ—oyment of them which we have by another right and tenure Surely one that is reconciled to God cannot be miserable for all things are his 1 Cor. 3.23 Whatsoever falleth to his share comfort and cross cometh with a blessing And all worketh for good Rom. 8.28 Gods enmity is declared by raining snares Psal. 11.6 There is a secret war against the Soul but his love that always worketh for good Out of what corner soever the wind bloweth it always bloweth for good to his people 6. 'T is a pledge of Heaven Rom. 5.10 For if when we were enemies we were reconciled by his death much more being reconciled we shall be saved by his life The glorifying of a Saint is a more easie thing than the reconciling of a sinner suppose the one and you may suppose the other if God would pardon us and take us with all our faults he will much more glorify us when we are reconciled and sanctified 7. Our right to this priviledge beginneth assoon as we do believe in Christ. For upon these terms God hath set forth Christ Rom. 3.24 Being justified freely by â—his grace through the redemption that is in Jesus Christ. When our hearts are drawn to receive Christ upon these terms we are legally capable of his favour Now faith is nothing else but a broken hearted and thankful acceptance of Christ with a resolution to give up our selves to
Wo unto us if now after God hath been at such a great deal of cost we should slight the motion Angels wonder at what you slight 1 Pet. 1.12 Shall the Blood of Christ run a wasting Mind the business I pray you God hath laid out all his wisdom upon it and will not you take it into your thoughts Gods Heart was much set upon it or else he would never have given his Son to bring it about 'T is the folly of man to part with things of worth for trifles As Esau sold his Birth-Right for a mess of Pottage Lysimachus his Kingdom for a Draught of Water Surely we cannot imagine this of the wise God when he hath been at such expense 't is not for a matter of nothing Therefore we should the more regard it 3dly In that he hath appointed a Ministry of Reconciliation and authorized some as solemn Messengers to tender this grace to us in his name Therefore we as Embassadors for Christ we pray you in Christ's stead be ye reconciled to God God might have contented himself with putting his thoughts into Scripture and given us the word and doctrine of Reconciliation only and truly that 's a great mercy Heathens are left to the puzzle and distraction of their own thoughts and know not how God shall be appeased But because that Blessed Book may possibly lye by as a neglected thing he will have some that shall put us in mind daily of his design of saving the World by Christ. If he would send Messengers he might have sent Heraulds to proclaim War but he hath sent Embassadors of peace Surely upon this account we should be welcome to you Isa. 52.7 How beautiful upon the mountains are the feet of him that bringeth good tidings that publisheth peace that bringeth good tidings of good that publisheth Salvation that saith unto Zion Thy God Reigneth How dirty soever their feet be with the Journey Our Message is not to require satisfaction for the wrongs done to the Crown of Heaven or to denounce War but a matter of peace Not only to beg a correspondency of Traffick but a treaty about Marriage and so to enter into the strictest-amity with God Even that you may be married unto Christ to bring forth fruit unto God Rom. 7.4 Yet farther 4thly These messengers are under a charge to manage Gods message with all wisdom and faithfulness and diligence Mark 16.15 16. To preach the Gospel to every creature to Rich and Poor Learned and Unlearned And woe be to them if they be not diligent warning every Man and teaching every Man that they may present every Man perfect in Christ Jesus Col. 1.28 Christ hath conjured them by all their love to his person to do it Joh. 21.15 16 Feed my sheep Feed my Lambs If we have any respect to our Lord we must be diligent in offering peace to all that are willing to repent and believe This work is seriously commended to us yet profess to be my Servants and therefore by all the love you have to me I conjure you I shall not take it that you love me if you have not a care of my sheep and my Lambs You know the temptations prejudices and hatred of those you have to do with Therefore pray them to be reconciled And 5thly Consider the terms which God requireth Which are only that we should render our selves capable of his favour by entring into covenant with him On Gods part all things are ready Now we pray you to be reconciled That is do you enter into covenant with him God in the covenant is our Friend Abraham is called the Friend of God James 2.23 2. Chro 20.7 Thou gavest it to the seed of Abraham thy Friend for ever Isa. 41.8 The seed of Abraham my Friend Abraham was Gods Confederate and they loved intirely as one Friend doth another In the covenant you take God for your God and God taketh you for his people you enter into a League Offensive and Defensive to hate what God hateth and to love what God loveth God promiseth and ingageth to bless and you to obey 3dly The value of this priviledge 't is worth the having What do we plead with you about but the favour of God and reconciliation with him by Christ God found out the way Christ purchased it The Angels first published it Luk. 2.14 I here are many priviledges depend upon it As 1. Sanctifying Grace God being propitiated in Christ giveth us the first grace and causeth us to repent and believe in Christ. For on the behalf of Christ 't is given us to believe Phil. 1.29 And the regenerating Spirit is Shed upon us by Christ. Now when we repent and believe we are made capable of more of the sanctifying Spirit Acts. 2.38 The holy Ghost is given to them that obey Acts 3.32 And we are witnesses of these things and so is also the Holy-Ghost whom God hath given to them that obey him And a farther measure of grace upon our actual reconciliation Gal. 4.6 And because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father 2dly The pardon of sins When we are Regenerated our sins are actually pardoned Acts 26.18 To open their eyes and to turn them from darkness to light and from the power of Satan unto God that they may receive forgiveness of sins and Inheritance among them which are sanctified by faith that is in me Heb. 8.10 11 12. We are released from the eternal punishment and God quits his controversy against us 3dly Communion with God Favour Image and Fellowship go still together They were lost together Before we could not look God in the face or lift up the Head to him or think of him without Trembling There is a God but he is my enemy Every Prayer revived our guilt But now we have access with boldness and confidence of welcom and audience when ever we have occasion to make use of God Heb. 4.16 When David heard that Saul was pacified towards him he was in his presence as in times past 1 Sam. 19.7 The flaming Sword which kept the way to the Tree of life is removed In our falls in our distresses in our dangers in our wants in death its self we have a God to go to to move for relief to whom to commit our Souls 4thly We have solid Consolation Rest and Peace in our selves For the chief cause of our fear and sorrow is done away Our sin is pardoned and subdued and the eternal punishment released 'Till this be you can never have any rest for your Souls 'till you are at peace with God and submit to the course prescribed by him for your reconciliation Matth. 11.28 29. One great fault of man is that he doth not take a right course to quiet his Soul God complaineth of his people by the Prophet That they had forgotten their resting place Jer. 50.6 That is they had forgotten God their only trust Men seek peace
given to Christ as Scholars in his School He is the great Prophet and Doctor of the Church Certainly Christ loveth the honour of this Chair he counteth it an honour to be our Prophet It is his Title Acts 3.22 A Prophet shall the Lord your God raise up to you from among your Brethren Christ he came out of the Bosom of God to shew his Mind and Heart he is called the Apostle and High-Priest of our Profession Heb. 3.1 Christ taketh the Titles of his own Officers Tho he be Lord of the Church yet he is an Apostle He counteth it an honour to be a Preacher of the Gospel God's Legat a latere the Son of God is first on the Roll of Gospel-Preachers He laid the Foundation of the Gospel when on Earth he teacheth now he is in Heaven others teach for him Christ counts it his Liberty to teach He is to be a Light to the Gentiles He doth not teach the Ear but the Heart he is still to nurture us and bring us up He is an excellent Teacher he doth not only set us our Lesson but giveth us an Heart to learn the Scripture is our Book but Christ is our Master and we shall see wondrous Things if he doth but open our Eyes 3. We are to be Children of his Family A Master is not so careful as a Parent This was the thing propounded to allure Christ to the work of Redemption Isa. 53.10 He shall see his Seed he shall have a numberless Issue and Progeny Tho all are Benonies Sons of Sorrow and Christ died in the Birth yet this was his Privilege He shall see his Seed Jesus Christ hath a great Family take it altogether Rev. 7.9 A great Company which none could number redeemed out of all Nations and Kindreds and People and Tongues Christ is wonderfully pleased with the fruitfulness of his Death It is his great triumph at the last Day Heb. 2.13 Behold I and the Children which God hath given me It is a goodly sight when Christ shall rejoice in the midst of them and go with this glorious Train to the Throne of the Father Jesus Christ is our Brother and our Father By Regeneration and the Merit of the Cross our Father but in the Possession of Heaven our Brother We are Co-Heirs with him 4. We are given to him as the Wife of his Bosom As a Father giveth the Daughter whom he hath begot to another for a Spouse and Wife so doth God give his Elect to Christ. Indeed Christ hath bought her at his Father's Hands other Wives bring a Dowry but Christ was to buy his Spouse As Saul gave his Daughter to David but first he was to kill Goliah and to bring the Fore-Skins of an hundred Philistines 1 Sam. 17.25 and 18.25 So God gave Christ the Church for a Spouse to be redeemed by his Blood the Infernal Goliah was to be slain Eve was taken from Adam when he lay asleep so when Christ was a dying the Church was as it were taken out of his Side He was willing to die that his Spouse might live Christ left his Father at his Incarnation his Mother at his Passion to make the Church his Spouse As a Man leaveth Father and Mother and cleaveth to his Wife This Honour Christ getteth by the Power of his Spirit it costs him long wooing David had bought Michal with the danger of his Life yet he was fain to take her away from Phaltiel 2 Sam. 3.13 c. The Devil hath gotten Christ's Spouse into his Hands Christ by his Spirit is to rescue her and oblige her to Loyalty Hereafter is the great Day of Espousals the Bride's and the Lamb's Hope Christ's Honour as well as our Comfort is but incompleat now Then he shall present the Church to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Eph. 5.27 Christ is now decking her against that time We are to accomplish the Months of our Purification Odors and Garments are to be brought out of the King's Treasury Esther 2.12 5. We are to be Members of his Body Next to that of the Son of God there cannot be a greater Title than Head of the Church Poor Creatures that Christ will take us into his own mystical Body to quicken us enliven us and guide us by his Grace If he were a Head to all things that had been somewhat Col. 2.11 He is the Head of all Principality and Power But he is their Head for the Church's sake And gave him to be the Head over all things to the Church Eph. 1.22 over them to us He counteth himself not perfect without us Which is his Body the fulness of him that filleth all in all that we should be called the fulness of Christ He esteemeth himself as â—â—aimed and imperfect without us He treateth his Mystical Body with the same respect as his Natural that was raised ascended glorified so shall we for the present he is grieved in our Miseries as well as we exalted in his Glory and so he communicates to us and with us 1. Vse Admire the Love of God in this Donation 1. Of God the Father that he should bestow us upon his own Son As Christ pleadeth it to the Father so should we plead it to our selves we were God's and he gave us to Christ. Electing Love is the sweetest others were his as well as you Psal. 36.7 How excellent is thy loving-kindness O God! That God should cast a Look on you 2. Of God the Son that he should take us as a Gift from the Father and as a Reward of all his Services Nothing could be more welcom than the tender of Souls Consider nothing could be added to the greatness of him who was equal with the Father the Privileges of the Incarnation were but as so many milder Humiliations but his main Reason was to gain an interest in Souls nothing else could bring Christ out of Heaven into the Manger the Wilderness the Cross the Grave What was his Reward for all his expence of Blood and Sweat He came from Heaven took our Nature shed his Blood Christ is very thirsty of an interest in Souls Isa. 53.11 He shall see of the travel of his Soul and shall be satisfied This is enough I do not begrudg my Pains my Temptations my Agonies A Woman safely delivered after sore and sharp Labour forgetteth all her past Sorrow for joy of the Birth Christ longed till his Incarnation feasted himself with the thoughts of his Free-Grace Prov. 8.31 Rejoicing in the habitable parts of his Earth and my delights were with the Sons of Men. Afterwards he longed for his Passion Luke 12.50 I have a Baptism to be baptized with and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how am I straitned till it be accomplished His Delight was with the Sons of Men. 3. Bless the Spirit for his attesting witnessing working the Comfort of all this in all our Souls We have the
you shall not be brought to nought because the Body hath a Principle of Life in it it is a Part of Christ and he will lose nothing John 6.39 And this is the Father's Will which sent me that of all which he hath given me I should lose nothing but should raise it up again at the last Day As Plants live in the Root though the Leaves fade and in Winter they appear not so doth the Body live in Christ. So that it is a Ground of Hope and a Motive to Strictness that you may not wrong a Member of Christ nor seek to pluck a Joint from his Body 4. The manner of this Union It is secret and mysterious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.22 This is a great Mystery not only a Mystery but a great Mystery but I speak concerning Christ and the Church It is a part of our Portion in Heaven to understand it John 14.20 At the Day ye shall know that I am in my Father and you in me and I in you When we are more like God we shall know what it is to be united to God through Christ. Here Believers feel it rather than understand it and it is our Duty rather to get an interest in it than subtily to dispute about it 5. Though it be secret and mystical yet it is real because a Thing is spiritual it doth not cease to be real these are not Words or poor empty Notions only that we are united to Christ but they imply a real Truth Why should the Holy Ghost use so many Terms of being planted into Christ Rom. 6.5 For if we have been planted together in the likeness of his Death we shall be also in the likeness of his Resurrection of being joined to Christ 1 Cor. 6.17 He that is joined to the Lord is one Spirit of being made Partakers of Christ Hebr. 3.14 For we are made Partakers of Christ if we hold the beginning of our Confidence stedfast to the end Do these Terms only imply a Relation between us and Christ No then the Emphasis of the Words is lost What great Mystery in all this why is this Mystery so often spoken of Christ is not only ours but he is in us and we in him God is ours and we dwell in God 1 John 4.13 Hereby know we that we dwell in him and he in us because he hath given us of his Spirit And verse 15. Whosoever shall confess that Jesus is the Son of God God dwelleth in him and be in God It is represented by Similitudes that imply a real Union as well as a Relative by Head and Members Root and Branches as well as by Marriage where Man and Wife are made one Flesh. It is compared here with the Mystery of the Trinity and the Unity of the Divine Persons though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a Notion of Scripture but a Thing wrought by the Spirit 1 Cor. 2.13 Which Things also we speak c. It worketh a Presence and conveyeth real Influences 6. It may be explained as far as our present Light will bear by Analogy to the Union between Head and Members The Head is united to the Body primarily and first of all by the Soul Head and Members make but one Body because they are animated by the same Soul and by that means doth the Head communicate Life and Motion to the Body Besides this there is a secondary Union by the Bones Muscles Nerves Veins and other Ligaments of the Body and upon all these by the Skin all which do constitute and make up this natural Union Just so in this spiritual and mystical Union there is a primary Band and Tie and that is the Spirit of Christ 1 Cor. 6.17 He that is joined to the Lord is one Spirit that is is acted by the same Spirit by which Christ acted and liveth the same Life of Grace that Christ liveth as if there were but one Soul between them both The Fulness remaineth in Christ but we have our share and he that hath not the Spirit of Christ is none of his But over and above there is a secondary Bond and Tie that knitteth us and Christ together which answereth to the Joints and Arteries by which the Parts of the Body are united to one another and that is Faith and Love and Fear and other Graces of the Spirit by which the Presence is kept in the Soul Thus I have a little opened this Mystery to you 2. There is an Union of the Members one with another A little of that 1. The same Spirit that uniteth the Members to the Head uniteth the Members one to another Therefore the Apostle as an Argument of Union urgeth the Communion of the same Spirit Phil. 2.1 2. If any Fellowship of the Spirit fulfil ye my Joy that ye be like-minded having the same Love being of one Accord of one Mind As Christ is the Head of the Church so the Holy Ghost is the Soul of the Church by which all the Members are acted As in the Primitive Times Acts 4.32 the Multitude of them that believed were of one Heart and of one Soul And this is that that Christ prayeth for here that they may all be one in the Communion of the same Spirit that they may be of the same Religion and have the same Aim and the same Affection to good things 2. From the Communion of the Spirit there is a secondary Union by Love and seeking one another's good as if they were but one Man where-ever dispersed throughout the World and whatever distinctions of Nations and Interests there are they may love and desire the good of one another and rejoice in the Welfare and grieve for the Evil of one another Ezek. 1.24 When the Beasts went the Wheels went and when the Beasts were lifted up from the Earth the Wheels were lifted up over against them and the reason is given for the Spirit of the living Creature was in the Wheels The same Spirit is in one Christian that is in another and so they wish well to one another even to those whom they never saw in the Flesh. Col. 2.1 For I would that ye knew how great conflict I have for you and for them at Laodicea and for as many as have not seen my Face in the Flesh What Wrestlings had he with God and Fightings for their sakes even for them that had not seen his Face in the Flesh so careful are the Members one of another 3. This Love is manifested by real Effects Look as by virtue of Union with Christ there are real Influences of Grace that pass out to us it is not idle and fruitless so by virtue of this Union that is between the Members there is a real Communication of Gifts and Graces and the good Things of this Life one to another If the Parts of the Body keep what they have to themselves and do not disperse it for the use of the Body it breedeth Diseases as the Liver the
fading for they decay in our hands like Flowers they wither in our Hands while we smell at them but this endureth for ever we shall not fail and to be sure the everliving God will not fail us 3. 'T is a Blessed Inheritance the expression in the Text heirs of God and joint heirs with Christ. First heirs of God The Inheritance is the Lord himself blessed for ever to be injoyed by the Saints to all Eternity He is the Inheritance of his People now Psal. 16.5 6. The Lord is the porition of mine inheritance the lines are faln to me in a pleasant place Psal. 119.57 Thou art my portion O Lord and Lam. 3.24 The Lord is my portion saith my soul therefore will I hope in him See what conclusions are drawn thence duty and hope much more then will God be our all sufficient Portion Rev. 21.7 He that overcometh shall inherit all things and I will be his God and he shall be my son all things equivalently all things immediately in God God is instead of all infinitely supplying and filling up the room of all Riches Honours Contentment and Comforts If we have God nothing shall be missed nothing wanted to make the state of those that injoy it compleatly happy God is all immediately from himself 1 Cor. 15.28 God shall be all in all who filleth all the desires and perfecteth all the Powers of our Souls of himself without the intervention of means Secondly joint heirs with Christ we injoy it by him and we injoy it with him 1. By him for Christ is the heir of all things and we can have no Title but by and through him he hath the whole inheritance in his power and the absolute disposing of all the good things which belong to it John 17.2 Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given to him He hath power of condemning and absolving unless we Sincerely and Cordially come to him and accept him upon Gods offer and obey him we have no right 2. We injoy it with him Christ as Mediator hath a double Inheritance 1. Of life and glory 2. Of dominion and power 1. Of Life and Glory For we read 1 Tim. 3.16 that he is received up into Glory and there he liveth for ever at the Right hand of God Now Christ will not be there alone he cannot satisfie 〈◊〉 unless he have his People with him for we do with Christ injoy God and live with him for evermore Christ will have his People sharers in the same life and Glory John 12.26 If any man will serve me let him follow me and where I am there shall my servant be if any man serve me him will my Father honour His Peâ—ple shall fare as he doth if they will serve him and follow him that is not take it ill to be no better used than he was He will be with them in trouble and they shall be with him in Glory in their eternal estate they shall have constant intimate and nearer fellowship with him 2. An inheritance of dominion and power Eph. 1.21 God raised him far above all principality and power and might and dominion and every name that is named not only in this world but in that which is to come Christ as Mediator was exalted to the highest degree of glory next to God in Heaven far above that fading power of Rulers and Potentates by whom he was put to death yea above the highest degree of Angelical power But doth any of this fall to our share See what Christ saith Revel 3.21 To him that overcometh I will grant to sit with me on my throne even as I also overcame and am sate down with my father in his throne He that persevereth in spite of all temptations shall partake of that honour to which my Father hath exalted me unto after my sufferings He shall reign with Christ and sit down with Christ on the right hand of the Majesty of God not the same methods used towards him to bring him to a Glorious Eternity but invested in the same power as Christ the head Psal. 49.14 The upright shall have dominion in the morning USE is Information of several truths 1. That our heavenly inheritance cometh to us not by our own purchase and procurement or merit but by vertue of our sonship For so the Apostle reasoneth If sons then heirs 'T is given by the mercy of God or the bounty of our Father Luke 12.32 Fear not little flock 't is your fathers good pleasure to give you a kingdom 'T is purchased by Christ indeed the Scripture doth not expresly say in terminis that Christ purchased for us but the merit of his death reached that effect the immediate end of Christs death was to expiate our transgressions but the necessary consequent is our receiving the promise of eternal inheritance Heb. 9.15 For this cause is Christ the Mediator of the new cvenant that bymeans of death for the redemption of the transgressions under the first covenant they which are called might receive the promise of eternal inheritance His death removed sin and the eternal penalties due to it and the new Covenant which is so full of Heavenly promises is thereby introduced none but such whose sins are expiated can be heirs and yours could not be expiated without the death of the Mediator Therefore take away this death and there can be no new covenant no inheritance this death satisfied the justice of God and merited his favour Again we are purchased tho it be not said Heaven is purchased Eph. 2.14 Once more 't is said he gave himself Eph. 5.25 26 27. all the benefits depend on the Blood of Christ and 1 Thes. 5.9.10 For God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ who died for us that whether we wake or sleep we should live together with him The price of this purchase then is Christ is Christs death and blood Christ having purchased it hath left it in legacy John 17.24 Father I will that those thou hast given me may be where I am Luke 22.22 This is the new testament in my blood which is shed for you What are the Lagacies Pardon and life Matt. 26.28 29. and Christ liveth for ever to be Executor of his own Testament Heb. 7.25 We then Adopted Believers are designed heirs of salvation and eternal Glory out of meer grace not out of any merit of ours 2. It informeth us That it is a safe way upon the observation of the saving effects of Gods spirit in our selves to conclude that we are in an estate of grace even the adopted children of God for so doth the Apostle reason in this place They are children of God how is it known by the work and witness of the spirit within us thence we conclude if sons then heirs the like Gal. 4.6 Because ye are sons he hath sent forth the spirit of his son crying
and discomposed In this life the Saints are tossed up and down but there is a quiet resting place prepared for them where the Soul reposeth her self with all Spiritual delights after her labour and Travail Here is our Tent there our House our House is where our goods are In Heaven we enjoy the Treasures which were laid up there before Rev. 14.13 Luk. 12.33 A Treasure in the Heavens that fadeth not There is all our comfort 'T is a Capacious House Joh. 14.2 In my Fathers House are many Mansions that will hold all the Children of God who at last shall be gathered together There is abundance of Room in Heaven 'T is not carnally to be conceived as if Heaven were to be divided into so many cells But to note that many shall be admitted into that Blessed rest through the Love of God and the merits of Christ. Oh! Let us oftner think of this Blessed House Here we have but a Tent the Body is often afflicted And after that dissolved torn and taken down But then an House that we shall never change where we shall live sweetly and securely without trouble of enemies 2dly This House is described 1. By the efficient cause expressed negatively and positively 1. Negatively the false cause is removed an House not made with hands Not built by man of Terrestrial and Feculent Matter not contrived with mans art and care or skill things made by man are not comparable to things made by God For as the workman is so is the work Man being a finite Creature limited and confined his work cannot be absolute as God's is the Holy places made by Bezaleel and Aboliah had their Glory but they were nothing comparable to the Holy places not made with hands Heb. 9.24 Those were figures These are true Whatever God doth it is done in a more Glorious manner he discovereth his Magnificence in the work 2dly The true cause is assigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Building of God So 't is called Rom. 5.2 We rejoice in hope of the Glory of God God raised this House out of the greatest wisdom and highest love An House to shew the Riches and Glory and Honour of him that made it So where Heaven is compared to a City 't is said Heb. 11.10 He looked for a City which had Foundations whose builder and maker is God He is the Builder or Architect that doth frame and devise it according to model and he is the workman that did set it together man hath no hand in this at all God contrived it and prepared it 'T is so far above the Art and Power of man that only God could make it God is not only the principal but sole efficient of it 2dly By the adjunct 't is an eternal House All other Houses moulder to dust cernimus exemplis oppida posse mori all other buildings are infirm and moveable obnoxious to change decay and ruine experience doth sufficiently prove this by the ruine of so many Castles Palaces Cities and Kingdoms which have flourished in great Splendour Power and Strength yet now lye in the dust and do not appear But this City hath Foundations Heb. 11.10 Nothing can be firm that is not firmly fixed upon an unmoveable Ground But this hath Foundations the unchangeable Law of God and the everlasting merits of Christ. 3dly The place where 't is situated In the Heavens The place where God doth manifest himself in a more glorious manner than here upon earth which is a Common Inn for Sons and Bastards a Receptacle for Sinners and Saints yea for man and beast where God sheweth his bounty to all his Creatures A valley of tears where is the place of our Tryal and exercise But this is the place of our recompence there God will manifest himself in the greatest latitude that the Creature is capable of we shall have a place agreeable to our state and a state agreeable to the place The paviment is very Glorious The Starry Heaven we cannot look upon it without wonder and astonishment Adam's happiness was in an Earthly Paradise but ours is in Heaven Eph. 1.3 We have such a Glorious place and Glorious company That happy Region of the Blessed which is properly called the Heavenly Jerusalem doth as much excell all other Countries in height amplitude and beauty as the Inhabitants excel the Inhabitants of other Countries in wisdom nobleness and grace For sublimity The Stars seem to be like so many spangles for the distance 'T is above all Mountains Elements Sun Moon and Stars So far is it distant from the place of vicissitudes and changes And then for its Breadth as well as height some Stars have a body bigger than vast Countries yea than the whole Earth Then what is the capacity of Heaven it self For Beauty This world that is a stable for beasts the place of our exile the valley of tears hath a great deal of Beauty What hath God bestowed then upon Heaven Oh! When we shall meet with all the Holy ones of God then how shall we rejoice And the Innumerable Company of Angels that shall all join in Consort There is no pride or envy to divide us or make us Contemn one another but Love and Charity reigneth that the good of every one is the good of all and the good of all the good of every one There is one Body one Heart one Soul and one God that is all in all Whence is it that one Citizen loveth another rather than a stranger one Brother loveth another rather than another man that the head loveth the feet of his own Body rather than the Eyes of another Namely that Citizens dwell in one Common City or they are one Common House and are of the same stock members live by conjunction of the same life What conjunction then what love between the Blessed that have one God one Country one Palace one Life How sweet will this friendship be where there is no weakness to pervert or corrupt it After we have gotten through a short life here in the world this will be our portion Assoon as we do but step into this House we bid our everlasting farewel unto all sin and sorrow and step into it we do assoon as we dye in a moment in the twinckling of an Eye But above all what Joy is in the sight of God! 1 Joh. 3 2. We shall be like him for we shall see him as he is Oh then let us get a Title to it and be able with clearness to make out our qualification by two witnesses Conscience and the Spirit Rom. 8.16 the Spirit it self beareth witness with our Spirit that we are the Children of God As in the mouth of two witnesses every thing is established God never giveth Heaven but he giveth earnest 2 Cor. 1.22 Who hath also sealed us and given us the earnest of the Spirit in our hearts God never giveth Heaven to any but first he prepareth and fitteth them for it Col. 1.12 Giving thanks
unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light There is some suitableness between the person and the state therefore what hath God done for you Or what have you done for God You must look to both Deus coronat dona sua Never think he will alter those eternal Laws of Justice to save you you are to do something to take hold of eternal life 1 Tim. 6.19 Laying up in store for themselves a good Foundation against the time to come that they may lay hold on eternal life And then let us look for it and long for it more and seek after it with all earnestness We have an House above but we are not in it therefore we should long to be at home in the injoyment of the House fitted for us Your whole lives should be a continual motion and approach toward this Eternal and Glorious estate of rest Beleivers that look and long and groan for Heaven are of a most noble and divine Spirit Can a man believe Blessedness to come and not long to enjoy it Surely mind and heart will be set a-work A tast will make a man long for more 't is but a little while and we shall have full possession And the reason why we have not full possession sooner is not because Heaven is not ready for us but we are not ready for it And then let us comfort our selves with these hopes of Blessedness Heb. 3.6 Whose House are we if we hold fast the confidence and the rejoicing of the hope firm unto the end Oh let us rouse this joy and still keep it afoot to incourage our endeavours Phil. 3.13 To abate our fears Luk. 13.32 To moderate our sorrows Heb. 10.34 To allay the fears of death We do by it but change Houses and it 's not an exchange for the worse but for the better Why should we then be so unwilling to it SERMON II. 2 Cor. 5.1 For we know that if our earthly House of this Tabernacle were dissolved we have a building of God an House not made with hands Eternal in the Heavens I come now to the Third Consideration III. THat a sure confidence of this happy and Blessed Condition may be had For 1. Here is a sure right We have A Christian not only shall have Heaven at last but he hath it for the present he is not only sure of it at the close of his days but now he hath it He hath not a possession of this upper House but he hath a full right to it and is expecting and waiting when God shall call him up thither and is still preparing for his remove and ripening for his everlasting estate The Scripture speaketh this in many other places Joh. 3.36 He that believeth on the Son hath everlasting life So John 5.24 Verily verily he that heareth my word and believeth in him that sent me hath everlasting life and shall not come into Condemnation but is passed from death to life So Joh. 6.54 Whoso eateth my flesh and drinketh my Blood hath everlasting life and I will raise him up at the last day How hath he it now He hath it 1. In Promise In the promises of the Gospel when we take hold of the promise we take hold of the blessing by the root Therefore believers are said to take hold of eternal life 1 Tim. 6.12 19. namely as they take hold of the promise by which their right is secured to them As soon as he is converted to God he is made an heir of eternal life God hath made a Charter and Grant to him he hath it upon such terms as he is out of the hazard of perishing He hath Jus ad rem though not in re as a man hath a Title to the estate which he is to possess after the death of another We have it and hold it by Covenant right though not by actual possession 2. He hath it in Capite In his Head Eph. 2.6 He hath raised us up and made us to sit together in Heavenly places in Jesus Christ. Though our glorification be yet to come yet the Apostle speaketh it all already past when the Father raised and glorified Christ. He hath it in Christ who is the Fountain Cause and Pledge of it He rose again and entred into Heaven as our Head Christ seized upon Heaven in our right and possesseth it in our name John 14.2 I go to prepare a place for you Though for the present we lye groaning under pressures and miseries and though we are not glorified in our persons yet in Christ our Head we are The Head is Crowned for all the rest of the members which sheweth an undoubted certainty a greater certainty than that of a simple prediction and promise even such a certainty as the giving of a pledge or the suffering us to take possession in our name of an estate 3dly They have it in spe â—ide in the sure belief and certain expectation of it Heb. 11.1 Faith is the substance of things hoped for the evidence of things not seen By faith and hope we praeoccupy and fore tast those eternal and excellent delights which God hath prepared for us The certain expectation in some measure affecteth the heart as if they were already injoyed This hope is not a fancy like the supposal or bare imagination of a begger what an happy life he might lead if he were a King but the expectation of a Prince who is the undoubted Heir of the Crown and knoweth that one day he shall possess it 4thly In primitiis in the first fruits which are grace and comfort and begun Communion with Christ which are both a tast how good and a pledge how sure called the earnest Eph. 1.13 Our present Communion with Christ and delight in him 't is an Heaven upon Earth as the sweet odours of Arabia are smelt in the neighbouring Countries 2. Here is a certain confidence We know 'T is not only we think or we hope but we know No man calleth that knowledge which is but a conjecture Therefore a certain knowledge is here understood a knowledge not built upon probabilities but certainties only here will be the question whether this knowledge that I shall be saved or go to Heaven when I dye be the knowledge of faith or the knowledge of sense I answ It is both The Scripture sometimes expresseth it barely by knowing sometimes by believing 1. By knowing as 1 Joh. 2 3. We know that we know him if we keep his Commandments and 1 Joh. 3.14 We know that we have passed from death to life because we love the Brethren 1 Joh. 413. Hereby we know that we dwell in him and he in us because we love the Brethren In all which places it implieth Spiritual sense we feel it we find it to be so by reflection upon our selves Again sometimes our particular happiness or the grace of God to us is made to be a matter of Faith Rom.