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
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
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
the Earth and Psalm 50.6 God is Judge himself It was enough to understand it so without any distinction of the Persons But when once this mystery was most certainly manifested by God manifest in our flesh now we must Enquire a little further 2. I Answer there is an Order in the Persons of the Blessed Trinity as in the manner of subsisting so also there 's a certain Order and Oeconomy according to which all their operations are produced and brought forth to the Creature according to which Order the power of Judging doth belong partly to the Father and partly to the Son 1. In the business of Redemption there the act of judging was exercised upon our surety he was substituted into our room and place and offered himself not only for our good but in our room and stead to bear our punishment and to Procure the favour of God to us there the act of judging belonged to the Father to whom the satisfaction was tendred and before whom our Advocate and Surety must plead and present himself therefore it is said in 1 John 2.1 We have an Advocate with the Father even Jesus Christ the righteous Thus our advocate pleads before the Father as before the Judge 2. As to the Judgment to be exercised upon us whoever partakes of that Salvation which was purchased by the Surety or have lost it by their negligence impenitency and unbelief there the Second Person is to be judge In the former the Son could not be our judge for then he would be our Judge and Party too and then the plea of those Hereticks would have more Countenance of Reason In the business of Redemption the Son could not Judge because he made himself a Party for our good and stood in our room and place and the same Party cannot give and take the Satisfacion that cannot be therefore this order is constituted in this glorious mystery of the God-head that the satisfaction is tendred to the Father he pleads and represents himself to the Father in our behalf And the Holy-Ghost cannot be the Judge for in this mystery he hath another part and function and office he being the Third Person in Order of subsisting 3. In the Son there 's a double Relation or Consideration One as he is God and the other as he is Mediatour the one Natural and Eternal which shall endure for ever the other which he took upon himself in time and which in the Consummation of time he shall at length lay aside In the former respect as God so Christ is Judge with the Father and Spirit as by Original Authority but in this later respect as Christ is Mediatour he is Judge by Deputation The primitive Soveraignty belongs to God as Supream King and the Judge by derivation and deputation is the Lord Jesus Christ as Mediatour in his man-hood united to the Second Person of the God-head So the Judgment of the World is put upon him In regard of the creature as to us his Authority is Absolute and Supream But in regard of God it is deputed so he is ordained and appointed to be Judg. The Scripture delights much in this Notion John 5.27 He hath power of life and death to condemn and absolve the Father hath given him Authority as he is the Son of man Acts 10.42 The Apostles when they were to preach thought it not enough for them to say God is Judge no but he is ordained of God to be Judge of quick and dead So Acts 17.31 He hath appointed a day in the which he will Judge the World in Righteousness by that man whom he hath ordained In all which Christs acts as the Fathers vicegerent And after he hath thus judged the World as the Fathers Deputy then he shall give up the Kingdom to God even the Father 1 Cor. 15.25 So that the right Christ hath as Mediatour it is not meerly by Creation nor his Essential Kingdom common to the Father But a derivative subordinate right as Mediatour by vertue of his purchase as he dyed rose again and revived 4. This power which belongs to Christ as Mediatour it is given to him upon these accounts 1. Partly as a recompence of his humiliation But chiefly because it belongs to the fulness of his Mediatory Office 't is the last act The Kingdom of the Mediator is subordinate to the Kingdom of God now he being appointed by the Father the last act of his Kingly Office was to Judge the World This Mediatour was not only to pay a price to Divine Justice Not only to separate the redeemed from the World by converting them to God But he is also to Judge Devils and those Enemies of his that would not submit to his Mediatory Kingdom to Judge those Enemies out of whose hands he is to free the Church While the World lasts he is to fight against our Enemies but then to judge them and cast them into Eternal torments and so to deliver up the Kingdom to the Father 1. Cor. 15.24 His Office is not full till he hath executed and judged all his Enemies 2dly In what nature doth he act and exercise the Judgment either as God or man or both I answer in both Christ is the Person not the Father nor the Spirit and Christ acts it as God-man the Judgment is acted visibly by him in the Humane Nature seated upon a visible Throne that he may be seen of all and heard of all therefore Christ is so often with respect to the Judgment called the Son of man Mat. 16.27 Acts 17.31 Mat. 26.64 Joh. 5.27 The Judgment must be visible therefore the Judge must be so and that the World may see him with these eyes that we may see our Redeemer come in the last day and see him to our comfort he that is withdrawn into the Curtain of the Heavens he that is gone about his Ministration before God must come out and bless the People And therefore that he may be seen and heard of all though the divine Power be mightily seen yet he is to act it in the Humane Nature USE of all 1. This speaks terrour to the wicked 2dly Comfort to the Godly 1. Terrour to the wicked Here let us see 1. Who are those wicked ones to whom this terrour belongeth 2dly What is it that maketh it so terrible to them And will breed horrour and trembling in their hearts if they repent not First All those that have opposed his Kingdom in the World Luk. 19.27 Those mine Enemies that would not that I should Reign over them bring them forth and slay them before me These oppose the great design of the Gospel which is to set up the Lord Jesus as King 2dly All that set light by his Person in the day of his grace And though they do not oppose his Government yet refuse it Psal. 81.11 My people would not hearken to my voice and Israel would none of me 3dly All that despise his benefits and neglect to seek after them Heb.
things at rights for the great Espousals He that wooeth a Virgin if he went away from her in anger she might well suspect he would never see her again As Bridegrooms use to fetch their Brides so will Christ we should never come at him otherwise his Love will not let him rest satisfied 'till we and he meet again to enjoy one anothers Company certainly he who delighted among the Sons of men before the World was Prov. 8.31 who delighted to converse with his people in humane shape before his Incarnation who took pleasure to spend his time busily amongst them and to dwell with them in the days of his flesh Joh. 9.45 In short he that had a mind of returning before he went away certainly he will once more leave Heaven for their sakes When he hath done his work there he will return and bring his people along with him to Glory and the full fruition of the Promises He will stay no longer than our affairs do require Joh. 14.3 3. The Affections of his Saints to him which Christ will satisfie There are many that never saw him and yet believed in him and loved him heartily 1 Pet. 1.8 In whom believing ye rejoyce with joy unspeakable and full of Glory And John 20.29 Because thou hast seen me thou hast believed blessed are they that have not seen me and yet have believed Their Faith is not misplaced they shall find him such a one as was to be believed loved and obeyed Now to gratify their desires Christ will appear and shew himself With these eyes shall I see my Redeemer The Children of God cannot look to Heaven but they remember they have a Saviour to come from thence Phil. 3.20 For our Conversation is in Heaven from whence also we look for the Saviour the Lord Jesus Christ. Paul speaketh in his own name and in the name of all those like himself And Rev. 22.17 The Spirit and the Bride say Come The Holy Ghost breedeth the desire and the Church answereth the motion Nature saith not Come but Stay still If it might go by voices whether Christ should come or no would carnal men give their votes this way The voice of corrupt nature is Depart Job 22.14 Carnal men are of the mind of the Devil Art thou come to torment us before our time Mat. 8. But the Spirit in the Bride raiseth these desires Now would Christ disappoint these desires which he hath raised in the Hearts of his Children and set them a longing and a looking and a groaning for that which shall never be It cannot be imagined 4. From the Constitution of the Church He hath dispensed gifts and graces there and left Ordinances there and he will come and require an account of things during his absence how we have improved our Talents Mat. 25.31 how things have been managed in his house 1 Tim. 6.14 Keep my Commandments without rebuke till the appearing of the Lord Jesus Christ. Christ is now removed from us retired within the Curtains of the Heavens but he will come again 1 Cor 16.22 If any man love not the Lord Jesus Christ let him be Anathema Maranatha that is cursed till the Lord come 5. From his Promise We have his Word in pawn 'T is an ancient Promise made long ago Jude 15. Behold the Lord cometh and hath been received in all ages by the Lords Messengers Moses and David and Solomon and Daniel and Job and Zechariah and Malachi and revived by Christ at his departure Joh. 14.3 by the Angel Act. 1.11 And the Apostles every where put us in mind of Christs coming Now we may reason thus Fidelis Deus in omnibus in ultimo non deficiet God hath ever stood to his word many intervenient Providences yet Promises still accomplished not one word of God hath failed Every one that hath had experience of God may make that acknowledgment that Joshua did Jos. 23.14 Behold this day I am going the way of all the Earth and ye know in all your hearts and in all your souls that not one thing hath failed of all the good things which the Lord your God spake concerning you As unlikely things have come to pass that have been foretold in the Word Were the old Believers deceived that expected his coming in the flesh Surely God never meant to deceive us He will come again If it were not so I would have told you Joh. 14.3 Christs-deed and performance never gave his word the lye 6. His Promise is solemnly confirmed 1. By an outward sign and memorial 2 Cor. 11.26 For as often as ye eat this bread and drink this cup ye do shew forth the Lords death until he come God knew he had to do with distrustful Creatures therefore left a Monument to keep the promise a-foot in the Church and to revive our hopes Would Christ institute an Ordinance for the solemn remembrance of his appearing if he meant no more to come at us 2. By a Real Pledge his Spirit dwelling in us He is gone to Heaven to prepare Heaven for us and hath left his Spirit with us to prepare us for Heaven He hath left his Spirit in the Church and doth give out frequent Tokens of Love to shew that he doth not forget us Christ and a Believer are not strange There is a constant intercourse between them We are absent from him in the body but there are frequent messages of love We hear from him in the Word Prayer Supper and will he not come again that is so mindful of us at every turn He did not forget us in his exaltation as the Butler forgat Joseph when preferred at Court he did not remember Joseph in Prison Now in his Fathers house he is touched with the feeling of our infirmities and will not alwayes leave us liable to sinning and suffering Surely he that quickeneth us by the influences of his Grace and refresheth us with the tasts of his Love he will come again In short What would our Faith be worth if Christ would not come again Here we have but a slender enjoyment of Christ our full Communion is when he taketh us to himself Secondly I shall now speak of the Tarrying of the Bridegroom While the Bridegroom tarryed What! Is Christ more backward than the Church that goeth forth to meet him They are ready with their Lamps but he delayeth his comeing Answ. 1. Some understand it of our opinion not the reality of the thing Though Christ come alwayes with the soonest yet to us he seemeth to tarry Why Because earnest desires crave a present satisfaction and hope deferred maketh the heart sick Prov. 13.12 and Prov. 10.26 As vinegar to the teeth and smoke to the eyes so is the Sluggard to them that send him Expectation is in it self tedious especially when accompanied with difficulties Certainly being accompanyed with present troubles 't is more tedious The flesh groweth impatient after its own ease and in this sense the Bridegroom is not slack but we are
evil than of good when it is serious 'T is true wicked men cry out God is merciful and that is generally the cause of their Laziness and sleightness in Religion but it is when they do not mind what they say these are but sugared words in their Tongues when they are serious they have other thoughts Bondage is more natural than Liberty Fear than Hope because of the Covenant we are under which is a Covenant of works a Ministry of Death and Condemnation and so begetteth fear and representeth God as terrible yea 't is found in those that are more serious and have some beginnings of a good work upon their Hearts they are too apt to entertain ill thoughts of God and looking upon him in the glass of their guilty fears represent him as harsh and inexorable All their terrours and troubles are raised by false Apprehensions of God and therefore the course of their Obedience groweth the more uncomfortable This is a truth that the Law and Grace contendeth for the mastery in every Heart that entertains thoughts of Religion not only Corruption and Grace but the Law and Grace And as their Law-notions prevail so their slavish fear increaseth but as the Gospel Apprehensions prevail so their Love of God increaseth and their comfortableness in Religion Therefore still the Caution is bound upon us to take heed what Notions we have of God and that we have not any diminishing extenuating thoughts of his goodness and mercifulness that we do not look upon him as one that lyeth upon the catch to spy out Advantages against us for that thought will mightily weaken our hands in the Lords work Do not think of him as one that delights in the Creatures misery No rather in shewing Mercy and Goodness and as ready to give out Grace to the humble that lye at his Feet however he dealeth with the stubborn and obstinate Refusers of his Grace And therefore if I may digress into Application while I am yet in some doctrinal Considerations I would advise First That to preserve the Sense of Religion in the general men would consider how much God standeth upon the Credit of his Goodness and that he giveth them no cause of discouragement as from him Mich. 6.3 O my People what have I done unto you wherein have I wearied you That his Commands are not grievous Mat. 11.29 1 John 3.5 That the Tryals sent by him are not above measure 1 Cor. 10.13 nor his Punishments above deservings Neh. 11.9 13. That he is not hard to be pleased nor inexorable upon our infirmities Mal. 3.17 These things should be constantly in our minds for the Vindication and Justification of God from our natural Jealousies and evil Surmises that we have of his Conduct and Government Secondly I would advise poor trembling Souls that are alarmed by their own fears which represent God as an Enemy and standing at a distance from them that they would study the Name of God For surely things are known by their Names and poor disconsolate Souls are bidden Isa. 50.10 To trust in the Name of the Lord c. Now what is the Name of God Even that which he proclaimed Exod. 34.5 6 7. I am the Lord God merciful and gracious long-suffering and abundant in Goodness and Truth keeping Mercy for thousands forgiving iniquity transgression and sin Therefore take all his Name and meditate upon it Satan laboureth to represent God by halfs only as a consuming Fire as cloathed with Justice and Vengeance Oh no! 't is true he will not suffer his Mercy to be abused by contemptuous Sinners he will not clear the guilty though he waiteth long on them before he destroyeth them but the main of his Name is his Mercy and Goodness Take it as God proclaimeth it and see if you have any reason to have hard thoughts of God you will find that though he be an high and holy one yet he is willing to be treated with That he is great but yet good ready to receive returning Sinners if thou hast sin and misery Christ hath Compassion and Pity he is the Father of Mercies 2 Cor. 1.3 Misericors est cui alterius miseria cordi est Mercy hath its name from Misery and is no other thing than laying anothers misery to heart not to despise it nor to add to it but to help it And therefore if thou be miserable and knowest it indeed his Nature giveth a strong inclination to succour the miserable I but saith the convinced Soul there is nothing in me to be regarded the Lord telleth I am gracious and Grace doth all freely and from a self-inclination it giveth all the Qualifications he requireth but I have been long a presumptuous Sinner Why God telleth you his Name is long-suffering He that gave not the Angels one hours space for Repentance hath long delayed the Execution of our Sentence and calleth us to himself that we may escape the Condemnation of Angels But I am exceeding perverse and wicked The Lord telleth you He is abundant in Goodness I am full of fears and doubtings Still he is abundant in goodness and Truth I have abused much Mercy and can Mercy pity me The Lord telleth you He keepeth Mercy for thousands and can forgive Iniquity Transgression and Sin His Treasure of Mercy is not soon spent and exhausted no sin can exclude a willing Soul Mercy will pardon thy abuse of Mercy if thou repentest of it Thirdly To the People of God who having a clearer sense of their Duty and a larger Heart towards God than others have and so are the more troubled for the Poverty of their Graces and weakness and Imperfection of their Services than others are which may breed Bondage and uncomfortableness I would have them consider that Humility and Meekness doth still become them but not Dejection and Despondency of mind that they should ever be complaining fearful and disconsolate We have not an hard Master he hath made Joy a part of our work Phil. 4.4 He gave his Son Luk. 1.74 75. That being delivered from our Enemies we might serve him without fear in Holiness and Righteousness We should consider that he is ready to bear with failings where there is an upright heart That God accepteth what we can through Grace well and comfortably perform 'T is a general Maxim of the Gospel though spoken upon a particular occasion 2 Cor. 8.12 That if there be a willing mind it is accepted according to what a man hath not according to that he hath not That the God whom they serve in the Spirit can put a finger on the scar. Ye have heard of the Patience of Job Jam. 5.11 Ay and we have heard of his Impatience too his cursing the day of his Birth and his bold Expostulations with God But this is pass'd over in silence and his Patience commended Nothing should be a discouragement from serving chearfully so good and Gracious a God who is so ready to accept and assist us 1 Pet.
is opposite to the Feast these two Places Matth. 8.12 and Matth. 22.13 shew And here when the good Servants enter into the Masters Joy or sit down and feast with him then is the naughty Servant cast into utter Darkness that is shut out of the Communion of the blessed Spirits who in the Place of Happiness have Eternal Joy and cast into the Dungeon of Hell Secondly Let us consider it as 't is doleful Where shall be weeping and gnashing of Teeth Their Estate shall be sad and they shall have a bitter Apprehension of it Their Apprehension is expressed by two things their Sorow and Indignation 1. Their desperate tormenting Sorrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Weeping This Dolour shall arise from the inexplicable Torments of Body and Soul 2. Their Indignation or Vexation Gnashing of Teeth 'T is a Token of Indignation and Impatience as Act. 7.54 When they heard these things they were cut at the Heart and gnashed on him with their Teeth I shall explain it more by and by Two Points will arise hence 1. Doct. That Hell is a Place and State of unexpressible Torments 2. Doct. That Vnprofitableness is a damning Sin The Vnprofitable Servant is condemned though he did not waste his Master's Goods yet because he did not increase them There is no Treachery laid to his Charge no Riot and wasteful Profusion no Opposition to his Fellow Servants to vex or hinder them in their Work We hear nothing of this laid to his Charge but he neglected to do that which is good For the first Point That Hell is a Place and State of unexpressible Torment The Argument may seem harsh and ingrate but this is part of the Doctrine that we must unfold See the Commission of the Ministers of the Gospel Mark 16.16 He that believeth shall be saved and he that believeth not shall be damned 'T is Gospel-Preaching to warn Men of Damnation we must curse as well as bless And this Part of Doctrine hath its Profit as well as the more comfortable 1. To those that are Carnal to rouse them out of their Security If Men did believe the Torments of Hell they would not sin as they do Sermons of Hell may keep many out of Hell Ne fugiamus Sermones de Gehenna ut Gehennam fugiamus John startled many by pressing them to flee from Wrath to come And 't is God's usual course to bring to Heaven by the Gates of Hell 2. To God's Children Partly that they may know what they have escaped to be the more thankful to their Redeemer We were all involved in this Condemnation and 't is the Lord's Mercy that we are as Brands plucked out of the burning Zech. 3.2 A Child of God is a Fire-brand of Hell quenched Ephes. 2.3 'T was the Pity of our Lord Jesus to rescue us 1 Thess. 1.10 'T is a Part of a Christians Heaven to think of Hell The Miseries of this Life commend Heaven to us much more the Torments of Hell We know Good the better by the opposite Evil As the Israelites when they looked back and saw the Egyptians tumbling in the Waters it heightned the Deliverance and made them the more sensible of their own Safety And partly to warn them and quicken them to their Duty This Motive alone would beget slavish Fear and compulsory Obedience but mixed with others it doth Good We need this Discipline as long as we are in the World We are Flesh as well as Spirit Adam in Innocency needed to be threatned and told of Death Paul saith 1 Cor. 9.27 I keep under my Body and bring it into subjection lest that by any means when I have preached to others I my self should be a Cast-away If so sanctified a Man as Paul much more we And Rom. 8.13 If ye live after the Flesh ye shall die but ye through the Spirit do mortifie the Deeds of the Body ye shall live 'T is one of the Saints Motives And partly because they that cannot endure to hear of such Discourses discover much of the Guilt and Security of their own Hearts As Ahab said of Michaiah He prophesieth nothing but Evil So Men say of many of the Preachers of the Gospel that yet speak with Tenderness and Compassion He preacheth nothing but Hell and Damnation Presumption is a Coward and a Run-away but Faith meeteth its Enemy in open Field Psal. 13.4 Though I walk through the Valley of the Shadow of Death yet I will fear no Evil. It supposeth the worst it can encounter the greatest Terrors but a false unsound Peace is a tender thing loath to be touched cannot endure a few sad and sober Thoughts of the World to come as sore Eyes cannot endure the Light I shall only speak of this dreadful Place and Estate as it cometh under the View of this Text leaving a more full Discussion of this Point to the 41. Verse of this Chapter First That there is an Hell or Everlasting Torments prepared for the Wicked 'T is good to prove an hated Truth strongly Now 't is so that there is an Hell if God or Man or Devils be competent Witnesses in the Case God hath ever told the World of it and his Witness is true In the Old Testament but sparingly because the State of the World to come was reserved as a Discovery fit for the Times of the Gospel 2 Tim. 1.10 yet there God speaketh Deut. 32.22 of a Fire kindled in his Ange◠that shall burn to the lowest Hell God's Wrath is represented by Fire which is an active Instrument of Destruction and the Seat and Residence of it is in the lowest Hell So Psal. 11.6 Vpon the Wicked shall he rain Snares Fire and Brimstone See more Verse 41. Secondly Let us see it described here I. As a dismal State Cast them out into utter Darkness That is 1. Shut them out of the Feast And 2. Cast them into the Dungeon of Hell There they shall be deprived of all Consolation and Joy and Happiness As 1. Of the Sight of God the Company of the good Angels and Blessed Spirits To which Loss there is added the most inexplicable Torments of Body and Soul which is exceeding great And 't is a dreadful thing to be deprived of the Light of God's Countenance to be banished out of his Presence The Disciples wept when Paul said Ye shall see my Face no more Act. 20.38 What will the Damned do when he shall say Depart ye cursed as 't is in the 41. Verse Here in the Loss all are equal but not in the Pain all alike depart from God they all lose Heavens Joyes the favourable Presence of God and the Sight of Christ the Company of the Blessed and their Abode in those happy Mansions in Christ's Fathers House Hell is a deep Dungeon where the Sun shine of God's Presence never cometh God is summum Bonum the chiefest Good and in the other World omne Bonum All in All All things there are immediately from God Rewards and Punishments
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 Spirit cannot leave his dwelling-place It is said John 5.24 He that heareth my Word and believeth on Him that sent me hath everlasting Life and shall not come into Condemnation but is passed from Death unto Life The change is wrought as soon as we begin to be acquainted with God in Christ. 2. Presently after Death there is a further progress made As soon as the Soul is separated from the Body it begins to live gloriously It is with Christ Phil. 1.23 I desire to depart and to be with Christ it is in Christ here but not so properly with him And it is in Paradise Luke 23.43 This day shalt thou be with me in Paradise In Abraham 's Bosom Luke 16.25 He seeth Abraham a far off and Lazarus in his Bosom And enjoyeth the Fruit of good Works Rev. 14.13 Blessed are the Dead which die in the Lord From henceforth yea saith the Spirit that they may rest from their Labours and their Works do follow them There is not only a cessation from Sin and Misery but an enjoyment of Glory and the Body resteth without pain and labour till the Resurrection as in a Bed Isa. 57.2 He shall enter into Peace they shall rest in their Beds each one walking in his uprightness 3. After at the Resurrection of the Body there is a consummation of all Joy That is called the Day of Regeneration Mat. 19.28 Body and Soul shall be renewed perfectly for Immortality and Glory Then we live indeed therefore Christ saith John 11.25 I am the Resurrection and the Life All is consummate and full then Death hath some Power till that day Vse 1. To press us to labour after this Holy Life John 6.27 Labour not for the Meat that perisheth but for that Meat that endureth unto everlasting Life which the Son of Man shall give you Grace is the Beginning and Pledg of it It is the Beginning and Seed of Life this is an immortal Spark that shall never be quenched It is the Pledg 1 Tim. 6.19 you may seize Life as your Right and Inheritance Oh labour for it This Life is made bitter that thou mayest desire the other Consider all dependeth on thy State in this World Either thou art a Child of Wrath or an Heir of Life Wicked Men do die rather than live in the other World It is better not to be than to be for ever miserable to lie under the Wrath of God to be shut out of the Presence of God for evermore Vse 2. Bless the Lord Jesus Christ for opening a Door of Life for them that were dead in and by Sin The Tree of Life was fenced by a flaming Sword no Creature could enter till Christ opened the Way 2 Tim. 1.10 By his appearing he hath abolished Death and hath brought Life and Immortality to light through the Gospel Christ came from Heaven on purpose to overcome Death and take away the Sting of it and he is gone to Heaven on purpose to make way for us Our Life cost Christ his Death John 16.5 Now I go away to him that sent me To as many as thou hast given him Let us see the import of this Phrase 1. How we are said to be given to Christ. 2. Who are they that are given to Christ. 1. How we are said to be given to Christ. 1. By way of Reward There was an eternal Bargain and Compact Isa. 53.10 When thou shalt make his Soul an Offering for Sin he shall see his Seed c. We are Members of his Body Children of his Family Subjects of his Kingdom This is a ground of Certainty to the Elect The Lord knoweth those that are his 2 Tim. 2.18 He made no blind Bargain he had leisure enough to cast up his Account from all Eternity 2. By way of Charge to be redeemed justified sanctified glorified John 6. 37 38 39 40. All that the Father giveth me shall come to me and he that cometh to me I will in no wise cast out For I came down from Heaven not to do mine own Will but the Will of him that sent me And 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 that seeth the Son and believeth on him may have everlasting Life and I will raise him up at the last Day When the Elect were made over to Christ it was not by way of Alienation but Oppignoration they were laid to Pledg in his Hands and God will call Christ to an account None given to him by way of Charge can miscarry You trust Christ and God trusted him with all the Souls of the Elect. 2. Who are they that are given to Christ I Answer The Elect are intended in this Scripture as is clear He hath a Power over all flesh but to give eternal Life to as many as are given to him So Vers. 24. I will that all they whom thou hast given me may be with me None but the Elect are saved So Vers. 10. All mine are thine and thine are mine Where Christ's Charge and the Father's Election are made commensurable and of the same extent and latitude They are opposed to the World Vers. 9. I pray for them I pray not for the World but for them whom thou hast given me for they are thine I confess it is sometimes used in a more restrained sence of the Apostles and Believers of that Age as Vers. 6. Thine they were and thou gavest them me and they have kept thy Word And Vers. 12. Those that thou gavest me I have kept and none of them is lost but the Son of Perdition These were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elect of the Elect. I confess sometimes the Word is used in a larger sence for Christ's universal Power over all Flesh. Psal. 2.8 Ask of me and I will give thee the Heathen for thine Inheritance and the utmost parts of the Earth for thy Possession not by way of Charge but by way of Reward they were given to him or rather a Power over them was given to him There is a peculiar difficulty Vers. 12. concerning the Son of Perdition how he was given to Christ. But I shall handle it when I come to that place Christ having spoken of the Apostles keeping his Word taketh occasion to speak of Judas his Apostacy Note hence 1. That there was from all Eternity a solemn Tradition and Disposition of all that shall be saved into the Hands of Christ. All God's Flock are committed to his keeping This giving Souls to Christ was founded in an eternal Treaty Isa. 53.10 Christ received them by way of Grant and Charge he hath a Book where all their Names are recorded and written Rev. 13.8 All
those that have only a washy weak Knowledg not a living Light and Knowledg that is rooted in their own Hearts they talk like Parrots like the Moon they are dark themselves though from others they shine to others like Vintners that keep Wine not for use but for sale The Cellar may be better stored but it is for others 2 Pet. 1.8 For if these things be in you and abound they make you that you shall be neither barren nor unfruitful in the knowledg of our Lord Jesus Christ. It is a disparagement to know Christ and never be the better for him These are like the Noble-man of Samaria that saw the plenty of Samaria but could not taste of it Surely there are not greater Atheists in the World than Carnal Scholars that have a great deal of Light but no Grace It is sad to hear of such a Christ and feel nothing John 17.17 Sanctify them through thy Truth thy Word is Truth They who are able to understand the Word but to no purpose must needs doubt of the Truth of it Vse 2. To press Christians to grow in Knowledg that they may enter upon Eternal Life by degrees Hos. 6.3 Follow on to know the Lord. There is a growth in Knowledg as well as Grace it is not so sensible in the very increase and progress as that of Grace is because growth in Grace is always cum luctû with some strife but the Work upon the Understanding is more still and silent Draw away the Curtain and the Light cometh in and our Ignorance vanisheth silently and without such strife as goeth to the taming of Lusts and vile Affections yet afterwards it is sensible that we have grown Ye were Darkness but now are ye Light in the Lord Ephes. 5.8 as a Plant increaseth in length and stature though we do not see the Progress We read of Jesus Christ that he grew in Knowledg we do not read that he grew in Grace he received the Spirit without measure and nothing could be added to the perfection of his Innocence yet it is said Luke 2.40 The Child grew and Vers. 52. Jesus increased in Wisdom and in Stature and in favour with God and Man The Godhead made out it self to him by degrees Oh let us increase It is notable that Moses his first Request to God was Tell me thy Name and afterward shew me thy Glory a more full manifestation of God We should not always keep to our Milk our Infant-Notions and Apprehensions but go on to a greater Increase it much advanceth your Spiritual Life and will be an advantage to your Eternal Life They have the highest Visions of God hereafter that know most of him here upon Earth they are Vessels of a larger capacity and though all be perfect yet with a difference Now for Means and Directions take these 1. Wait upon the preaching of the Word God appointed it and hath given Gifts to the Church for this end and purpose We should quicken one another Isa. 2.3 Come and let us go up to the House of the Lord and he will teach us his Ways God's Grace is given in his own way When Men neglect and despise God's solemn Institutions they either grow brutish or fanatical as we see by daily experience Light as well as Flame is kept in by the breath of Preaching By long attention you grow skilful in the Word of Righteousness Men that despise the Word may be more full of Crotchets and Curiosities but that Light is Darkness It is disputed which is the sense of Learning Hearing or Seeing By the Eye we see things but must by reason of innate Ignorance be taught how to judg of them 2. You must read the Word with diligence That is every Man's Work that hath a Soul to be saved They that busy themselves in other Books will not have such lively Impressions Psal. 1.2 His delight is in the Law of the Lord and in his Law doth he meditate day and night that must be our Exercise not Play-Books Stories and idle Sonnets How many Sacrilegious Hours do many spend this way Castae deliciae meae sunt scripturae tuae Aug. Nay good Books should not keep from the Scriptures Luther in Gen. cap. 19. saith Ego odi libros meos saepe opto eos interire ne morentur lectores abducant a lectione ipsius scripturae We should go to the Fountain 2 Tim. 3.15 And that from a Child thou hast known the Holy Scriptures which are able to make thee wise unto Salvation We put a disparagement upon the Word when we savour and relish Humane Writings though never so good and excellent better than the Word of God it self This is the standing Rule by which all Doctrines must be confirmed and you do not know what sweet fresh and savory Thoughts the Spirit of God may stir up in your own Minds for Word-representations are not so taking as our own inward Thoughts and Discourses these like a draught of Wine from the Tap are more fresh and lively It is necessary as I said before to wait upon Preaching to hear what others can say out of the Scriptures but it is good to read too that we may preach to our selves Every Man is fittest to commune with his own Heart and that Conviction which doth immediately arise out of the Word is more prevalent A Man can be angry with any Preacher but Conscience In another when a Matter is expressed to our Case we are apt to suspect the mixture of Passion and private Aims but read thy self and what thoughts are stirred up upon thy reading will be most advantagious to thee Besides those that are studious of the Word have this sensible advantage that they have the Promises the Doctrines the Examples of the Word more familiar and ready with them upon all Cases It is said of one that he was a living Bible and a walking Library 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a Christian is a walking Concordance And whereas other Christians are weak unsetled in Comfort or Opinion these have always Scriptures ready And let me tell you in the whole Work of Grace you will find no Weapon so effectual as the Sword of the Spirit as Scriptures readily and seasonably urged Therefore no diligence here is too much if you would not be barren and sapless in Discourse with others if you would not be weak and comfortless in your self read the Scriptures that you may bring sic scriptum est upon every Temptation and urge the solid grounds of our Comfort I speak the more in so plain a Point because I would make Men more conscionable both in their Closets and Families in this Point that they may not only have recourse to learned Helps and Books of an humane Original but to the Word it self 3. The Scriptures must be read with Prayer We must plow with God's Heifer if we would understand his Riddle we must beg the Spirit 's help The Spirit is the best Interpreter bene
the Gentiles the Wrestlers were anointed Which may be applied to Christ who was now to wrestle and conflict with all the Prejudices and Difficulties of Man's Salvation But it is rather taken from the Customs of the Ceremonial Law Three sorts of Persons we find to be anointed among the Jews Kings as Saul David Solomon 1 Sam. 9.16 Thou shalt anoint him to be Captain over my People Israel Therefore they were called the Lord 's Anointed 1 Sam. 26.11 Priests All the Priests that ministred in the Tabernacle or Temple chiefly the High-Priest who was a special Figure of Christ Exod. 29.29 And the Holy Garments of Aaron shall be his Sons after him to be anointed therein and to be consecrated in them Prophets 1 Kings 19.16 Elisha the Son of Shaphat shalt thou anoint to be Prophet in thy room As Oil strengthneth and suppleth the Joints and maketh them agile and fit for Exercise so it noteth a designation and fitness for the Functions to which they were appointed So Christ because he was not to be a Typical Priest or Prophet or King therefore he was not typically but spiritually anointed not with a Sacramental but real Unction not of Men but of God immediatly Therefore we shall inquire how Christ was anointed It implyeth two things 1. The giving of Power and Authority Heb. 5.5 Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son this day have I begotten thee Therefore though Christ be of the same Power and Authority with the Father yet as Mediator he must be appointed Christ took not on him the honour of a Mediator but received it of his Father God needeth not to appoint a Mediator it was his free Grace To save Sinners is not proprietas Divinae Naturae but Opus liberi Concilii This Council had its rise from the Mercy and free Grace of the Father he might have required this punishment of our selves If any had interposed to mediate for us without God's Will and Calling his Mediation would have been of no value a Pledg whereof we have in Moses Exod. 32.32 33. Yet now if thou wilt forgive their Sins and if not blot me I pray thee out of the Book of Life And the Lord said unto Moses Whosoever hath sinned against me him will I blot out of my Book And besides where should we have found a sufficient Mediator unless he should have given us one Therefore there is much in the Father's anointing or appointment therefore is the Mediation of Christ so effectual it is made by his own Will John 8.42 I proceeded forth and came from God neither came I of my self but he sent me John 6.27 Him hath God the Father sealed as a Magistrate hath the King's Broad Seal Which is a great comfort when we go to God we may offer him Christ as authorized by himself thou hast sent thy own Son to be a Mediator for me And we may plead it to our selves in Faith God the Supream Judg the wronged Party hath appointed Christ to take up the Controversy between him and me 2. The bestowing on him the Holy Ghost who might make the humane Nature fit for the Work So Acts 10.38 Him hath God anointed with the Holy Ghost and with Power The humane Nature of Christ was fitted for the Employment for though it were exalted to great Privileges yet it could not act beyond its Sphere and Sanctification is the personal Operation of the third Person Now the Work of the Holy Ghost was in the Womb of the Virgin to preserve the Humane Nature of Christ from the infection of Sin From a Sinner nothing could be born but what was unclean and sinful by this Anointing Christ was made perfectly just strengthned to all Offices especially to offer up himself Heb. 9.14 Who through the Eternal Spirit offered himself without spot to God To overcome all Difficulties and Temptations Isa. 42.1 Behold my Servant whom I uphold my Elect in whom my Soul delighteth I have put my Spirit upon him The Work of Redemption was a weighty Work Christ had to do with God Devil and Man to bear the Wrath of God for the whole World 2. To what was Christ anointed To the Office of a Mediator in general particularly to be King Priest and Prophet of the Church To be a Prophet to teach us by his Word and Spirit Mat. 17.5 This is my beloved Son in whom I am well-pleased hear ye him God bespeaketh audience To be a Priest to intercede and die for us To be a King to rule us by his Spirit and to give Grace and Glory to us Vse 1. Let us receive Christ as an anointed Saviour Christ is set over us by Authority Let us come to him as a Prophet denying our own Reason and Wisdom as a Priest seeking all our acceptance with God through his Merit Let us plead Lord Thou hast anointed Christ to offer himself a Sacrifice for me As a King let us give up our selves to the Authority and Discipline of his Spirit God's anointing is the true Reason and Cause why we should come to Christ. Vse 2. Comfort We are anointed too Christ's Ointment is shared amongst his Fellows he was anointed more than we but we have our part Psal. 133.2 Like the precious Ointment upon the Head that ran down upon the Beard even Aaron 's Beard that went down to the Skirts of his Garment 1 John 2.27 The anointing which ye have received of him abideth in you We are made Prophets Priests and Kings Prophets meet to declare his Praises Priests fit for holy ministring Kings to reign over our Corruptions here and with Christ for ever in glory as the Queen is crowned with the King SERMON V. JOHN XVII 4 I have glorified Thee on the Earth I have finished the Work which Thou gavest me to do IN this Verse there is another Argument to inforce the main Request of his being glorified it is taken from the faithful discharge of his Duty and his Integrity in it it was all finished and finished to God's Glory therefore it was not unjust that he should now desire to be glorified When our Work is ended then we look to receive our Wages Now saith Christ I have finished the Work and besides which giveth weight to the Argument I have glorified Thee The Reason of Christ's Request seems to be taken from the Eternal Covenant Do your Work and you shall see your Seed and from those Promises 1 Sam. 2.30 Them that honour me I will honour Prov. 4.8 Exalt her and she shall promote thee she shall bring thee to honour when thou dost embrace her Well Christ sheweth that his Request is not unequal Though this be the general Relation of the Context yet it is good to note the particular dependance between this and the former Verse Christ said that it was Eternal Life to know him that was sent now he sheweth he had discharged that Work for which he was
some live by Manual Labours others by more Noble Employments as Magistrates Ministers who study for Publick Good Manual Labour is not required of all because it is a thing that is not required propter se as simply good and necessary but propter aliud as for Maintenance and Support of Life to ease others and to supply the Uses of Charity Ephes. 4.28 Let him that stole steal no more but rather let him labour working with his Hands the thing that is good that he may have to give to him that needeth When the Ends of Labour cannot otherwise be obtained then Handy-Labour is required All others are to serve their Generation according to the Will of God Acts 13.26 As Instruments of Providence to serve the Common Good to promote the Welfare of their Family Neighbourhood Country Those that spend their whole Life in Eating Drinking Sporting and Sleeping are guilty of brutish Idleness one of Sodom's Sins Ezek. 16.49 Behold this was the Iniquity of thy Sister Sodom Pride Fulness of Bread and abundance of Idleness was in her and in her Daughters And therefore those that are freed from Service and Handy-Labour are not freed from Work and Business If any Man must be allowed to be Idle then one Member must be lost in the Body Politick A Man is born a Member of some Society Family or City and is to seek the good of it he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see in the Body Natural there is no Member but hath its Function and Use whereby it becometh serviceable to the whole All have not the same Office that would make a confusion but all have their Use either as an Eye or as a Hand or as a Tooth So in the Body Politick no Member may be useless they must have one Function or another wherein to imploy themselves otherwise they are unprofitable Burdens of the Earth Again every Man is more or less intrusted with a Gift which he is to exercise and improve for the good of others and at the day of Judgment he is to give up his Accounts as you may learn from the Parable of the Talents Mat. 25. If he hath but one Talent it must not be hidden in a Napkin Well then if every Man hath a Gift for which he is accountable to God he must have a Calling 1 Cor. 7.17 But as God hath distributed to every Man as the Lord hath called every Man so let him walk and chuse his state of Life Besides a Calling is necessary to prevent the Mischiefs of Idleness and those Inconveniences that follow Men not employed Standing Pools are apt to putrify but running Waters are sweetest an idle Man is a Burden to Himself a Prey to Satan a Grief to the Spirit of God a Mischief to others He is a Burden to himself for he knoweth not what to do with his Time in the Morning he says Would God it were Evening and in the Evening would God it were Morning The Mind is like a Mill when it wanteth Corn it grindeth upon it self He is a Prey to Satan the House is emptied swept and garnished And then he goeth and taketh with himself seven other Spirits more wicked than himself and they enter in and dwell there Mat. 12.44 45. The Devil findeth them at leisure When David was idle on the Tarras he was tempted to Adultery Birds are seldom taken in their Flight but when they pitch and rest on the Ground He is a Grief to God's Spirit Ephes. 4.28 Let him that stole steal no more but rather let him labour working with his Hands that he may have to give to him that needeth with Vers. 30. And grieve not the Holy Spirit of God Idle Men quench the vigor of their Natural Gifts and lose those Abilities that are bestowed on them He is a Mischief to Others 2 Thess. 3.11 For we hear there are some that walk among you disorderly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working not at all but are busy-bodies They that do nothing will do too much no Work maketh way for ill Work or for Censure and busy inquisition into other Mens Actions and so they prove the Fire-brands of Contention and unneighbourly Quarrels There must be a Calling and a Work to do 3. This Work is given them by God He appointeth to every one his Task and will be glorified by no Works but what are by himself assigned to them in their Station 1. By his Word 2. By his Providence 1. By his Word There is no calling and course of Service good but what is agreeable to the Word of God Psal. 119.105 Thy Word is a Light unto my Feet and a Lamp unto my Paths We must not settle in a sinful course of Life Men may tolerate Evil Callings but God never appointed them As for instance if any Calling and Course of Life be against Piety Temperance Justice it is against the Word Titus 2.12 Teaching us that denying Vngodliness and Worldly Lusts we should live soberly righteously and godly in this present World Against Piety as to be an Idolatrous Priest or to make Shrines for Idols which was Demetrius his Calling in Ephesus and Tertullian in his Book de Idolatria sheweth this was the practice of many Christians to get their Livings by making Statues and Images and other Ornaments to sell to Heathen Idolaters Against Justice as Piâ—â—cy Usury and other oppressive Courses Against Sobriety as such Callings as meerly tend to feed the Luxury Pride and Vanity of Men so Mountebanks Comedians Stage-Players It were endless to instance in all In general the Calling must be good and lawful 2. By his Providence which ruleth in every thing that falleth out even to the least Matters especially hath the Lord a great Hand in Callings and appointing to every one his Estate and Condition of Life In Paradise God set Adam his Work to dress and prune the Trees of the Garden Gen. 2.15 And still he doth not only give Abilities and special Inclinations but also disposeth of the Education of the Parent and the Passages of Mens Lives to bring them to such a Calling Isa. 54.16 Behold I have created the Smith that bloweth the Coals in the Fire and that bringeth forth an Instrument for his Work Common Trades and Crafts are from the Lord. The Heathens had a several God for every several Trade as the Papists now have a tutelar Saint but they rob God of his Honour he giveth the Faculty and the Blessing Isa. 28.24 to the end His God doth instruct him to discretion and doth teach him c. He giveth the State and appointeth the Work Your particular Estate and Condition of Life doth not come by Chance or by the Care Will and Pleasure of Man but the Ordination of God without whom a Sparrow cannot fall to the Ground In the higher Callings of Ministry and Magistracy there is a greater solemnity But how should a Man glorify God in his Place and Station wherein God hath set him Answ. 1. Be
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
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
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
know that I love the Father He will be the Sinners Surety for his Father's sake Vse 2. Glorify God the Father it is the end of the whole dispensation of Grace Glorify him in your Expectations the Father himself loveth you Glorify him in your Enjoyments all is from the Father of Lights James 1.17 There is no Defect in Christ John 17.23 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 that thou hast loved them as thou hast loved me God hath loved him not only as his own Son but our Saviour John 10.17 Therefore doth my Father love me because I lay down my Life that I might take it again SERMON XI JOHN XVII 8 For I have given unto them the Words which thou gavest me and they have received them and have known surely that I came out from thee and they have believed that thou didst send me CHRIST in this Verse further explaineth the Argument that was urged before which was taken from their Proficiency in his School and that they had a right Sense of and Faith in the Dignity and Quality of his Person This Faith is set forth by all the Requisites of it First The Means by which it is wrought that is The Word the Doctrine given to him by his Father and by him to his Apostles For I have given unto them the Words which thou gavest me Secondly The Nature of Faith which consisteth in Knowledg and Acceptation They have known surely and they have believed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the two Acts of Faith Thirdly The Object of Faith the Mission of Christ and his coming out from the Father That I came out from thee and they have believed that thou hast sent me First I begin with the Means of Faith For I have given unto them the Words which thou gavest me The only difficulty is how the Word was given unto Christ. Some think it is meant of the divine and infinite Knowledg and Wisdom which was communicated to Christ by eternal Generation But that is very improper Quaecunque Christo dantur secundum humanitatem dantur It is meant of that giving which Christ had as Mediator as the Ambassador hath his Instructions according to which he is to act Now saith Christ I have taught them according to the Instructions which I received as Mediator These are said to be given to be infused and revealed to his Human Soul 1. Observe The Word is the proper means to work Faith We see here the Apostles had no other means of Salvation than Christ's Word when Christ giveth an account of their Faith he doth not mention his Miracles but his Doctrine Again he doth not speak only of the internal manifestation of the Spirit I have manifested thy Name but also of the outward Revelation I have given to them the Words which thou gavest me We have a general Saying Rom. 10.17 Faith cometh by hearing and hearing by the Word of God This is the usual Method and way of Grace's working God will insinuate the Efficacy of his Spirit by outward Counsel and Instruction and by the Ear transmit his Grace to the Heart that he might work fortiter suaviter Vse 1. It reproveth the Folly of two sorts of Men there are some that think the Word cannot work unless it be accompanied with Miracles and others that think the Spirit will work without the Word 1. Those that think the Word will not work without Miracles and therefore expect a reviving of Miracles to authorize that Ministry which they mean to receive Vain Thoughts In the Primitive Times when Miracles were in force we read of some converted by the Word without Miracles but of none converted by Miracles without the Word Acts 11.20 21. Some of Cyprus and Cirene when they were come to Antioch spake unto the Grecians preaching the Lord Jesus And the Hand of the Lord was with them and a great number believed and turned to the Lord They wrought no Signs only preached the Lord Jesus There is not one Instance in the whole Word of any one converted by a single Miracle It is natural to us to idolize visible Helps and Confirmations Those mentioned Acts 11. were not Apostles but private Brethren who in that extraordinary Time used their Gifts and were successful 2. Those that expect the Illapses of the Spirit without waiting upon the Word It is true God can work immediatly but the Question is about his Will God is not tied to means but we are bound and tied God may use his Liberty but this doth not dissolve our Duty and Obligation we are to lie at the Pool if we expect the stirring of the Waters There is a great deal of difference between the want of Means and the contempt of them I should always suspect that Grace that is wrought in us in the neglect of the Means The regular way of Faith is by the Word it hath pleased God to consecrate it God could have converted the Eunuch without Philip but we are to submit to his Will Paul that received his Consternation miraculously had his Confirmation from Ananias Christ had preached him into Terror from Heaven but he sendeth him to Ananias for Comfort Vse 2. It stirreth us up to attend upon the Word It is God's Instrument Rom. 1.16 I am not ashamed of the Gospel of Christ for it is the power of God to Salvation to every one that believeth the meaning is it is a powerful Instrument to work Faith As the first Sermon that ever was preached after the pouring out of the Spirit converted three thousand Souls An Angel could slay an hundred and eighty five thousand Men in a Night by his own natural Strength but it is easier to kill so many Men than to convert one Soul All the Angels in Heaven if they should join all their Forces together they could not convert one Soul to God but yet this Power will God discover in the Ministry and cooperation of weak Men. Those that do not delight to hear the Word have no mind to see the Miracles of Grace The Power is of God yet it is wonderfully joined with the Word it is not inclosed in it but sent out together with it when God pleaseth It is God's Ordinance and under the Blessing of an Institution 2. Observe again The Certainty of Christian Doctrine The Word delivered to the Apostles was received from the Father by Christ. It was no Invention of his own but brought out of the Bosom of the Father John 7.16 My Doctrine is not mine but his that sent me So John 14.10 The words that I speak I speak not of my self that is not as Mediator It was prophesied of Christ who was the great Prophet of the Church Deut. 18.18 I will raise them up a Prophet from among their Brethren like unto thee and will put my Words in his Mouth and he
of the things apprehended True Knowledg is expressed by Tasting 1 Pet. 2.5 If so be that ye have tasted that the Lord is gracious Tasting implieth more than Seeing there is not only Apprehension but Experience Phil. 1.9 I pray God that your Love may abound more and more in Knowledg and in all Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all sense To others it is but an empty barren Notion Phil. 3.10 That I may know him and the Power of his Resurrection that is Experimentally Carnal Men have no feeling of the force of the Truths they apprehend only now and then some fleeting Joys it is not realizing and affective Strong Water and running Water differ not in Colour but in Taste and Vertue They may know the same Truths but it differeth in relish they know the Things of God only as things in conceit not in being 3. The Light of Faith is wrought by the Spirit this but an hear say Knowledg gathered out of Books and Sermons they shine with a borrowed Light as the Moon that is dark in it self and hath no Light rooted in its own Body These shine with other Mens Light John 4.42 Now we believe not for thy saying but we have heard him our selves and know that this is indeed the Christ the Saviour of the World Men talk of Things by rote after others and are rather said to rehearse than understand it is not written in their Hearts but only reported to their Ears Heb. 8.10 I will write my Law in their Hearts Truth is written there by the Finger of the Spirit to others it is but traditional learned as other Arts by Man Now there is a great deal of difference between seeing God in the Light of the Spirit and seeing God and the Things of God by the Reports of Men as between seeing Countries in a Map or Book of Geography and knowing them by Travel and Experience 4. It is a transforming Light 2 Cor. 3.18 We all as in a Glass beholding the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. Looking upon the Image of Christ we are changed into the same Image and Likeness from Glory to Glory as Moses his Face shone Conversing with Christ it altereth and changeth the Soul which is hereby renewed in Knowledg after the Image of him that created him Col. 3.10 That is no true Light and Knowledg of God that doth not bridle Lusts and purify the Heart a wicked Man's Knowledg it is Light without Fire directive not perswasive 1 John 2.3 4. Hereby we know that we know him if we keep his Commandments He that saith I know him and keepeth not his Commandments is a Liar and the Truth is not in him it is a lie and pretence unactive Light is but Darkness In Paradise there was a Tree of Life and a Tree of Knowledg many taste of the Tree of Knowledg that never taste of the Tree of Life 5. The Light of Faith is an undoubted certain Light but in wicked Men it is always mingled with Doubting Ignorance Error and Unbelief It is not convictive but a loose wavering Opinion not a setled grounded Perswasion they have not the riches of the assurance of Vnderstanding Col. 2.2 that dependeth on Experience and inward sense of the Truth and is wrought by the Holy Ghost And therefore the Apostle speaketh of the Evidence and Demonstration of the Spirit 1 Cor. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the demonstration of the Spirit and of Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a clear convincing Argument by which the Judgment is setled it cometh in upon the Soul with evident Confirmation II. The next thing in the Nature of Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have given them the words which thou gavest me and they have received them There is a receiving Christ and a receiving the Word Sometimes the Act of Faith is terminated on the Person of Christ as John 1.12 To as many as received him to them gave he Power to become the Sons of God even to as many as believe on his Name Sometimes on the Promises to shew that as there is no closing with Christ without the Promise so there is no closing with the Promise without Christ first we receive the Word of Christ and then Christ himself and in Christ Life and Salvation that is the progress of Faith Acts 10.42 Through his Name whosoever believeth in him shall receive remission of Sins Observe That Faith is a receiving the Word of Christ. The Notion is elsewhere used Acts 2.41 Then they that gladly received the Word were baptized Unbelief it is a rejecting the counsel of the Word and Faith a receiving it Unbelief is thus described Acts 13.46 Since ye put away the Word of God from you So Luke 7.30 But the Pharisees and Lawyers rejected the Counsel of God against themselves that is refused the Counsel of God to their own loss and ruin On the contrary when Cornelius was converted it is said Acts 11.1 The Apostles heard that the Gentiles also had received the Word of God So that we may describe Faith with reference to this Act A Motion in the Heart of Man stirred up by the Spirit of God to receive the whole Word of God Let me open it a little 1. Receiving is a relative word and presupposeth an Offer God offereth on his part and we receive on ours As in all Contracts and Covenants between Party and Party one Party offereth such an Advantage or Commodity upon such Conditions the other receiveth the Offer confenteth to the Conditions and expecteth that the Covenant should be made good So in the Covenant of Grace Christ offereth Remission of Sins and the whole Blessing of the Gospel under the Condition of Faith and Repentance We are said to receive this Word or this Gospel when we consent to the Conditions and wait for the accomplishment of the Blessing we are willing to come to trust him for the Grace of the Covenant and to come under the Bond of the Duty of it 2. In this Receiving the Soul must be convinced that it is the Word of God and that he will deal with Creatures upon such a Covenant For in this Covenant it is not as it is in other Contracts the Party contracting doth not appear in Person but dealeth with us by Officers and Substitutes God tendreth his Covenant by the Ministry of Man Now whosoever would receive it in God's Name must be undoubtedly perswaded that they are commissioned and authorized by God to tender such a Covenant to us Therefore the Apostle saith 1 Thess. 2.13 When ye received the Word which ye have heard of us ye received it not as the Word of Man but as it is indeed the Word of God which effectually worketh also in you that believe A Man that would profit by the Ministry must settle himself in this Perswasion that the Doctrines delivered in Scripture have God
own Will begat he us with the Word of Truth that we should be a kind of First-fruits of his Creatures The First-fruits were the Lord's Portion Or else by the consent of their own Vows Rom. 12.1 I beseech you that you present your selves a living Sacrifice holy acceptable to God that is your reasonable Service They have dedicated and devoted themselves to God God calleth for it when he saith My Son give me thy Heart God will have his own Right established by the Creatures Consent it is a necessary Fruit of Grace 2. Purged by degrees and made free from Sin this is to be sanctified to be purged from the Corruption of Sin and the World We are not only accounted holy but we are made holy and that cannot be till we are purged because we come into the World polluted with the Stain of Sin 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 There is a Stain and an Uncleanness sticketh to our Natures and defileth all our Actions we need to be purged 3. Endowed with God's Image and Likeness not only cleansed from Sin but adorned with Grace as the Priests under the Law were not only washed but adorned with gorgeous Apparel To be sanctified is more than to be purified because it noteth not only the Expulsion of Sin but the Infusion of Grace 2 Tim. 2.12 If a Man therefore purge himself from these he shall be a Vessel unto Honour sanctified and meet for the Master's use and prepared unto every good Work Besides purging Sanctification addeth somewhat more they are not only purged from the Filthiness of Sin but prepared by the Infusion of Grace for every good Work made holy as God is holy 2. Why we should chiefly mind it in Prayer 1. Because of the Excellency of it It is God's Glory Angels Glory Saints Glory God's Glory Exod. 15.11 God is glorious in Holiness Angels Glory who are called Mat. 25.31 Holy Angels And the Saints Glory Eph. 5.26 27. That he might sanctify them with 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 might be holy and without blemish The Church's Honour lieth not in Pomp and outward Ornament but in Holiness 2. Because God aimeth at it in all his Dispensations Election Eph. 1.4 According as he hath chosen us in him before the foundation of the World that we should be holy and without blame before him in Love 2 Thess. 2.14 God hath from the beginning chosen you through Sanctification of the Spirit and belief of the Truth God chuseth us that we may be of a choice Spirit As when Esther was chosen out among the Virgins then she was decked with Ornaments so when we are chosen by God we are beautified with Holiness Redemption Eph. 5.26 Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word His Promises 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises that by these ye might be Partakers of the Divine Nature having escaped the Corruption that is in the World through Lust. His Providences Heb. 12.10 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 Earthly Parents correct their Children out of meer Passion but he to renew our Affections to sanctify us for himself that the Husk may flie off He bestows Blessings to encourage us in Holiness 1 Tim. 6.17 18. Charge them that are rich in this World that they be not high-minded nor trust in uncertain Riches but in the Living God who giveth us richly all Things to enjoy That they do good that they be rich in good Works ready to distribute willing to communicate That your Riches may be Instruments of Piety not Occasions to the Flesh. It is our Corruption to turn all things to a carnal Use. His Ordinances That he might sanctify them by the washing of Water through the Word Ephes. 5.26 This is God's Aim and it should be ours Vse is to teach us what to seek for our selves and others not temporal Felicity so much as Sanctification not Deliverance from Afflictions nor outward Blessings so much as the sanctified Use of them This is to pray for one another out of the Communion of the Spirit and for our selves out of a Principle of the Divine Nature Temporal Blessings are only to be desired in order to spiritual Ends. Nature is allowed to speak but Grace must be heard first Mat. 6.33 Seek ye first the Kingdom of God and the Righteousness thereof and all these things shall be added unto you These are for Overplus 2. Observe from the Matter he had prayed for Conservation from Evil now for Sanctification It is not enough to keep from Evil but we must be holy and do good Psal. 34.14 Depart from Evil and do good Isa. 1.16 17. Cease to do evil learn to do well God hateth Evil and delighteth in Good as we must hate what God hateth so we must love what God loveth Eadem velle nolle I durst not sin God hateth it I durst not omit this Duty God loveth it Our Obedience must carry a proportion with the Divine Mercy not only be positive but privative Divine Mercy spareth and saveth God is a Sun and a Shield Psal. 84.11 Therefore we must not walk in the Counsel of the Vngodly nor stand in the Way of Sinners nor sit in the Seaâ— of the Scornful But our delight must be in the Law of the Lord and in his Law must we meditate day and night Psal. 1.1 2. We must have Communion with Christ in all his Acts in his Death and Resurrection he mortifieth Sin and quickneth the Heart Rom. 6.11 Likewise reckon ye also your selves to be dead indeed unto Sin but alive unto God through Jesus Christ our Lord. The same Divine Power that killeth the Old-Man quickneth the New In the Word which is the Rule there are Precepts and Restraints therefore we are not only to escape from Sin but there must be a delight in Communion with God there must be an eschewing what God forbiddeth and a practising what God commandeth Thus are we obliged from our Approver our Principles our Encouragements our Rule Vse Let it press us not to rest in abstaining from Sin Men are not vitious but they are not sanctified The Pharisees Religion ran upon Negatives 1. Both are alike contrary to the New Nature 2. Both are alike disserviceable to the Work of Grace 3. Both are hated by God 1. Both are contrary to the New Nature it hateth Evil and loveth Good There is a putting off and a putting on Ephes. 4.22 That ye put off concerning the former Conversation the Old Man which is
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
the School of Christ He hath begotten us by the Word of Truth And the Ordinance of preaching the Word is consecrated to this purpose Ephes. 5.26 That he might sanctify them by the washing of Water through the Word There are other Occasional Helps but this is the Instituted Means God will work no other way in his ordinary and revealed course and will accept no other Obedience and Sanctification but by the Word Holiness or that Piety which is proper and genuine is wrought by a Divine Truth otherwise it is Superstition not Godliness Civility not Holiness of Conversation Tho Men have never so good an Inclination yet because they have not a Divine Revelation for their Warrant it is but a Bastard Religion Superstition or framing a strictness of our own accompanied with opposition against the Truth The Word and Spirit are in Conjunction Isa. 59.21 My Spirit that is upon thee and my Words which I have put in thy Mouth shall not depart out of thy Mouth c. These act in Conjunction and it is for the honour of the Scriptures that God hath annexed them 1 Thess. 5.19 20. Quench not the Spirit Despise not Prophesying Preaching of the Word and pouring out of the Spirit go together 4. Every part of the Truth worketh not but only the Gospel which is the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law sheweth us our Spots and the Gospel cleanseth and washeth them away The Work of the Law is Preparation but that which hath a special and direct influence upon Sanctification is the Gospel John 15.3 Now ye are clean through the Word which I have spoken to you and that was the Gospel Privilege This pulleth in the Heart to God that we may be partakers of his Grace Moses brought them to the Borders but Joshua brought them into the Land of Canaan The Apostle appealeth to the Experience of Believers Gal. 3.2 This only would I learn of you Received ye the Spirit by the VVorks of the Law or by the hearing of Faith Tho the Spirit may be received by the preaching of any part of Canonical Scripture yet most usually by the preaching of the Gospel The Lord would give us this sensible and authentick Proof of the Truth and Excellency of the Gospel that we receive the Spirit of Regeneration by it and not by the Law It is the Instrument by which God useth to confer the Spirit So 2 Pet. 1.4 To us are given exceeding great and precious Promises that by these we may be made partakers of the Divine Nature What part of the Word worketh the Heart to a conformity to God likeneth us in Holiness to God the great and precious Promises It is not by moral Strains nor by terrible Threatnings these have their use in their place but by the great and precious Promises as God was in the sâ—â—ll Voice 5. The Gospel worketh not unless it be accompanied with the Spirit There is a great deal of difference between seeing things in the Light of Reason and seeing things in the Light of the Spirit Truth represented in the Light of Reason begets but an humane Faith leaveth a weak impression and hath but a weak operation upon the Soul but things represented in the light of the Spirit â—â—â—keth quite otherwise there is not only a notional Irradiation but an experimental Feeling they see another manner of Beauty and Excellency in Christ a vanity in worldly Delights which they never saw before Running-water and Strong-water differ not in colour but in taste and virtue John 16.13 When he the Spirit of Truth is come he will guide you into all 〈◊〉 1 John 2.27 The Anointing which ye have received of him abidet◠〈◊〉 you and ye need not that any Man teach you but as the same Anointing teacheth you of all things Most Men content themselves with a superficial Belief they have but a hâ—â—ane knowledg of Divine Things and therefore their Souls are not carried out to Holiness Love Fear Trust Obedience they have a cold and naked apprehension liteâ—â—â— Knowledg is waâ—hy and weak it worketh not 1 Pet. 1.22 Seeing ye have purified your Souls in obeying the Truth through the Spirit 6. This must not only be represented in the Power and Demonstration of the Spirit but received and applied by Faith Sanctification is sometimes ascribed to the Gospel and sometimes to Faith which receiveth the Gospel Acts 15.9 Purifying their Hearts by Faith Our Hearts are purified by the Word of Truth 1 Pet. 1.22 Seeing that â—e have purified your Souls in obeying the Truth through the Spirit Here they were purified by Faith The Word worketh not without an Act on our part as well as on God's The Word preached did not profit them not being mixed with Faith in them that heard it Heb. 4.2 As a Plaster worketh not till it be applied to the Sore Nay the Apostle's Word implieth more the Word must not only be applied to the Soul but mingled with the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As in a Medicine the Ingredients must be mixed together to do good So if we have the Word we must have the Spirit and we must have Faith mix it altogether and then it worketh Faith receiveth the Word as a divine and infallible Truth and that begets an Awe In short Faith working to Sanctification apprehends the Love of God the Blood of Christ the Promises Precepts of the Word and by all these it is ever purging and working out Corruption By apprehending the Love of God Gal. 5.6 In Christ Jesus neither Circumcisionâ— availeth any thing nor Vncircumcision but Faith that worketh by Love Shall I love that which God hateth O do not this abominable Thing that I hate Jer. 44.4 Faith representeth God pleading thus Is this thy Kindness to thy Friend Do I thus requite God for all his Kindness to me in Christ There is an Exasperation against Lusts. It maketh use of the Blood of Christ. 1 John 1.7 The Blood of Jesus Christ his Son cleanseth us from all Sins Heb. 9.14 How much more shall the Blood of Christ who through the eternal Spirit offered himself without spot to God purge your Consciences from dead Works to serve the Living God That is an excellent Purger In outward Purging it is the Water and the Soap cleanseth but the Hand of the Laundress applieth it and rubbeth the Cloaths that are washed Faith apprehendeth the Blood of Christ to purge the Conscience it waiteth for the sanctifying Virtue of his Blood and the Grace purchased thereby So Faith maketh use of the Promises this giveth Faith encouragement to expect glorious Rewards Assistance is purchased and Acceptance is promised 2 Cor. 7.1 Having therefore these Promises dearly Beloved let us cleanse our selves from all Filthiness of the Flesh and Spirit perfecting Holiness in the Fear of God Then Faith constantly maketh use of the Precepts and Counsels of the Word by which Sin is discovered and taxed When the Word is received by Faith there goeth a
a vain Conversation 1 Pet. 1.18 By his Death the Covenant is made a Testament and all the Precepts are turned into so many Promises and Legacies Christ will give what he requireth All Excuse is taken away from Laziness and Wickedness is no longer allowed the Plea of Weakness There is Help offered in Christ. 5. Terrible Threatnings The Word is impatient of being denied it would have Holiness upon any Terms There is somewhat propounded to our Fear as well as our Hope Not only the Loss of Happiness Heb. 12.14 Follow Peace with all Men and Holiness without which no Man shall see God which is Loss enough to an ingenuous Spirit But the Forfeiture of the Soul into eternal Torments without ease without end Go ye Cursed into everlasting Fire God hath a Prison for obstinate Creatures a Worm that never dies a Fire that never goes out Whose Heart doth not tremble at the mention of these things We cannot endure the Torment of one Night under a Feaverish Distemper how shall we think of lying down in everlasting Burnings 6. The Word presseth all this with such a Majesty and Power that it astonisheth the Conscience and maketh the Hearts and Souls of Men to quake within them Felix trembled at the mention of Judgment to come There is so much of God in the Word that if it doth not renew Men it doth restrain them maketh them tremble where it hath least force it cometh with such a manifestation of divine Authority upon the Conscience Lactantius saith Nihil ponderis habent illa Praecepta quia sunt humanae There is no such Majesty in humane Precepts Nemo credit quia tam se hominem putat esse qui aâ—divit quà m illum qui praedicat Man is not astonished by Man Verba dedi verba reddidi But now the Word of God searcheth the Heart pincheth the Conscience and where it worketh least it maketh Men to quake within themselves It is said Mat. 7.28 29. The People were astonished at Christ's Doctrine for he taught them as one having Authority and not as the Scribes God's Word cometh with Evidence and Conviction upon the Conscience that they admire the Power of it there is Sovereign Majesty in it the Draught is like the Author Thus you see what a powerful Instrument the Word is even in a moral way therefore the fittest Means whereunto God should join his Assistance to work on the Heart of Man Vse 1. Of Information 1. It informeth us what a Treasure Truth is and what a value we should put upon it There are two Things in the World that God is very tender of his Truth and his Saints In the Controversy about Toleration Men on the one side have urged the danger of medling with Saints on the other side others have urged the value of Truth If the whole Controversy did depend upon this Issue which are to be most respected the Truth or the Saints since God is tender of both it would soon be decided For besides this that it is strange that they only who are called Saints should be afraid of a vigorous Prosecution and Defence of the Truth it is clear Truth must have the Preheminence for it is Truth that maketh Saints and we had need be more tender of the Root than of the Branches 2. It informeth us that out of the true Religion there is no Salvation because there is no true Holiness and without Holiness no Man shall see God Heb. 12.14 Follow Peace with all Men and Holiness without which no Man shall see God It is not without Peace the Necessity is not laid upon that but Holiness for Peace is often broken for Strictness sake A Man that is faithful and sincere may have little of the World's respect But now without the true Religion there is no Holiness that 's clear Hence 't is said Sanctify them by thy Truth There may be Civility and the Exactness of a moral Course counterfeit Grace but there can be no true Sanctification because the Heart can never be good that is ignorant of the Truth and poisoned with Error there may be Superstition which is but a Bastard Religion there may be a good Life but there cannot be a good Heart no true Comfort and true Grace Anima quae à Deo fornicata est casta esse non potest He that believeth ill can never live well Grace and Truth are Twins that live and die together Moral Vertue is very defective in it self Sapientia eorum plerumque abscondit vitia non abscindit All their Craft was to hide a Lust not to root it out 3. That they have not a sound apprehension of Truth that have no Grace There may be a naked and unactive Apprehension that is not accompanied with Power they learn Truth by rote and rest in a vain Speculation but have no strength to perform their Duty 2 Tim. 3.5 compared with Rom. 2.20 What in one place is called a Form of Godliness is in the other called a Form of Knowledg Poor slight and superficial Apprehensions of the Truth they take up Truth not upon any Divine Testimony or Evidence of the Spirit but upon the Credit and Authority of Men the Practice and Profession of the Nation or the Injunctions of a Civil State This is the account of most Mens Truth and Faith Alas Truth thus received entreth not upon the Heart Men gain but a disciplinary Knowledg a literal Knowledg and a spiritual Knowledg differ Ephes. 4.21 If so be that ye have heard of him and have been taught by him as the Truth is in Jesus When a Man receiveth it out of the Hands of the Spirit of Christ it frameth and disposeth the Heart to Godliness So Col. 1.6 Since ye heard of it and knew the Grace of God in Truth The tasting of a Thing excelleth the reading of it the true inward powerful affectionate Knowledg affecteth the Heart and altereth and changeth it A Man knoweth no more of Christ than he valueth esteemeth and affecteth and which puts the whole inward Man into an holy spiritual Frame Good Principles if heartily embraced will 〈◊〉 a good Conversation The Point needeth to be heeded in these Times when Knowledg is increased but practice and strictness suffereth an abatement and decay Boni esse desinunt postquam docti evaserint What Strength and Power of Religion possesses the Heart When you know the Truth doth it carry you to God and Godliness 4. They that are above Scriptures have no true Holiness God sanctifieth by the Truth It is strange how Charity over-reacheth to saint Antiscripturists and Men above Ordinances whereas it is the true Ground and Reason of Sanctification As Bernard saith of some That whilst they plead for the Salvation of Heathens scarce shew themselves Christians So I am afraid our excessive Charity to Men argueth little Affection to God God accepteth no Holiness but Word-Holiness and worketh Holiness no other way I doubt they that despise Prophesying quench the Spirit When
Men neglect and contemn the Word of God they damm up the Fountain of Holiness 5. What is the true Witness of the Scripture's Certainty not the Testimony of the Church but feeling the sanctifying virtue of it It is good to take the Testimony of the Church at first as we take a Medicine from others upon their Experience but we must not rest in it 1 Thess. 1.5 For our Gospel came not unto you in Word only but also in Power and in the Holy Ghost and in much Assurance this giveth Certainty At first we believe upon the Church's Saying as the VVoman commended Christ to her Citizens John 10.42 Now we believe not because of thy Saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the VVorld There is a preparative humane Faith as in taking Pills we do not chew them but swallow them It is not good to be disputing away our Hopes But we should not rest in this but labour to get an Experience of the Power of the Truth upon our Hearts 6. The difference between Civility and Sanctification Civility is wrought by meer moral Education according to natural Principles without any Knowledg or so much as a desire to be acquainted with the Word of God Thus many are careful of common Honesty in Matters of Traffick and Commerce obedience to Civil Laws being restrained from gross Enormities but have no true Grace but in true Holiness we are inclined by the Word 1 Pet. 2.2 As new-born Babes desire the sincere Milk of the Word that ye may grow thereby This is true Holiness when we conform and subject our selves in Heart and Practice to the Will of God revealed in the Word The Word of God must be Reason and Rule Reason 1 Thess. 5.18 This is the VVill of God concerning you and Rule Gal. 6.16 As many as walk according to this Rule Peace be on them Why do you do this as the Children must ask their Parents VVhy do ye keep the Passe-over Still all must be examined by the Word John 3.21 He that doth Truth cometh to the Light that his Deeds may be made manifest that they are wrought of God he trieth every Action by it Only the Word is our Rule in all our Actions we seek to it as our Guide obey it for Truth 's sake Vse 2. Exhortation 1. Beware of Error It is a defiling thing the more mixture of Falshood the less awe of God upon the Soul and the more carnal Affections are gratified A constant use of the Word discovers Sin 2. To press you to wait upon God for the purifying of your Hearts through the Word in the use of the Word through the Spirit to look for the Purification and Sanctification of your Souls Here I should press you to take heed That you hear How you hear and What you hear 1. That you hear You need wait upon God and hearken diligently The Apostle infers it James 1.18 Of his own Will begat he us by the Word of Truth What then therefore be swift to hear Continually you will find some new Enforcement or new Consideration to promote your Holiness and Sanctification 2. Take heed what ye hear Mark 4.24 You must get the distinguishing Ear that as the Mouth tasteth Meats so the Ear may taste Doctrines and you may judg of Things that differ 3. Take heed How you hear Luke 8.18 that is wait for the Operations of the Spirit do not â—ear carelesly negligently It is said Acts 10.44 While Peter was speaking those things the Holy Ghost fell upon them While we are speaking to you there are many good Motions stirred up in your Hearts Take heed how you hear that the Blessing may 〈…〉 from you Thy Word is Truth The Point which I am now to discuss is The Truth of the Word In managing this Discourse I shall shew I. What Necessity there is that God should give us his Word or a Declaration of his Will II. Where we shall infallibly find this Word or Declaration of his Will III. Of what Concernment it is to â—e established in the Truth of this Word IV. Whether it be possible that Carnal Men remaining so can have any Assurance of this Truth or whether it be only left to be cleared up infallibly to the Soul by the Light and Working of the Spirit I. What necessity there is of God's Word or some outward signification of his Will An absolute Necessity of an outward Rule there is not God might immediatly reveal himself to the Heart of Man he who made the Heart can stamp it with the full knowledg of his Will But the written Word is best for God's Honour and for the safety of Religion and because of the weakness of our Nature 1. For the Honour of God that he should give Man a Rule You know all Creatures that God hath made they have a Rule without themselves by which they are guided and directed in their Operations It is God's own Priviledg to be a Rule to himself The Angels have a Rule that is distinct from their Essence And in Innocency tho God stamped the Knowledg of his Will immediatly upon Man's Heart that Adam's Heart was as it were his Bible yet his Rule was distinguished from his Essence otherwise he could not have sinned against God If Man were his own Rule there would be an impossibility of sinning and so there would be an intrenchment upon God's own Privilege You know it is God's own Privilege that his Act is his Rule and therefore it is impossible that God should sin Look as when a Carpenter choppeth and squareth a piece of Timber there is a Line and Rule without him by which he is guided and directed If it were to be supposed that his Hand could never strike amiss that would be his Rule he would need no Line or Rule without him But this is proper to no Creature it is God's own Privilege that his Essence and his Rule are not distinguished but still a Man should not share with him in his peculiar Privilege therefore he hath given him a Rule Besides if Man were a Rule to himself there would be no room for Rewards there is no Commendation nor Praise where there is a natural necessity of doing good as Stocks and Stones are not capable of a Reward for not sinning because they cannot sin 2. For the Safety of Religion now Man is fallen that he might not obtrude Fancies on his Neighbour Isa. 8.20 To the Law and to the Testimony if they speak not according to this VVord it is because their is no Light in them Let it be Voice or Oracle all is to be measured by the outward Rule which God hath given to the Church 3. In respect of Man to repair the Defects of Nature and to satisfy the Desires of Nature 1. To Repair the Defects of Nature Fallen Man is brutish and knows not how to carve out a Right VVorship for God or a Rule of
the Trial of all Doctrines God himself wrote the first Scripture that ever was written with his own Finger Exod. 24.12 And the Lord said to Moses Câ—me up to me into the Mount and be there and I will give thee Tables of Stone and a Law and Commandments which I have written that thou mayest teach them And then commanded Moses and the Prophets to do the same Exod. 17.14 And the Lord said unto Moses Write this for a Memorial in a Book And Exod. 34.27 And the Lord said unto Moses Write thou these Words for after the Tenor of these Words I have made a Covenant with thee and with Israel So he bids Jeremiah Chap. 36.2 Take thee a Roll of a Book and write therein all the Words that I have spoken thee And so God spake to all the Prophets tho it be not exprest and by inward Instinct bids them write their Prophecies that it might be a publick Record for the Church in all Ages Now this Way was always accompanied with Prophetical Revelations until Christ's time who as the great Doctor of the Church perfected the Rule of Faith and by the Apostles as so many Publick Notaries consigned it to the use of the Church And so when the Canon was compleat then John as the last of the Apostles and outliving the rest closed up all and therefore closeth up his Prophecy thus Rev. 22.18 19. For I testify unto every Man that heareth the Words of the Prophecy of this Book If any Man add unto these things God shall add unto him the Plagues that are written in this Book And if any Man shall take away from the Words of the Book of this Prophecy God shall take away his part out of the Book of Life and out of the holy City and from the Things that are written in this Book Which sealeth up the whole Canon and Rule of Faith as well as the Book of the Revelations And therefore 3. There is now Writing only without the Word without Visions and Revelations There needeth no more now because here is enough to make us wise unto Salvation 2 Tim. 3.15 16 17. And that from a Child thou hast known the Holy Scriptures which are able to make thee wise unto Salvation through Faith which is in Christ Jesus All Scripture is given by Inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness That the Man of God may be perfect throughly furnished unto all good Works It is sufficient to make us wise to preach and you wise to practise It is now certain enough God hath left a publick Record that we might not spend our time in doubting and disputing And it is full enough you need nothing more either to satisfy the Desires of Nature or to repair the Defects of Nature to satiate the Soul with Knowledg For God hath given to the Church sufficient Instruction to decide all Controversies to assoil all Doubts and to give us sure Conduct and Direction to everlasting Glory III. The next Question is Of what Concernment it is to enquire of the Truth of the Scripture Many think that such a Discussion needs not because this is a principal matter to be believed not argued and Arguments at least beget but an humane Faith Yet certainly it is of great necessity if you consider four things 1. It is good to prepare and induce carnal Men to respect it and to wait for the Confirmation of the Spirit An Humane Faith maketh way for a Divine when Men hearken to the Word upon common grounds God may satisfy them as those John 4.42 Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Son of the Living God They first believed upon the Woman's Report and then upon their own Experience So it is good to establish sound Grounds that we may know the Truth of God first upon Hear-say and afterward upon Experience This way we induce and invite Men to make a Trial. 2. Because it giveth an additional Confirmation and greater Certainty to the People of God Foundation-Stones can never be laid with exactness and care enough For if you mark it you will find all doubting in your Belief all disproportion in your Practice ariseth from this because the supreme Truth is not setled in the Soul We ought to believe it more and more then it stirs up greater Reverence greater Admiration and makes way for your Delight and Joy to have your Charter cleared It is good to look upon this Argument that it might further Our Comfort and that this Fire may be blown up into a Flame and that Truth may have more Awe upon the Conscience 3. It awakeneth them that have received the Word upon slight grounds to be better setled Most Men look no further than humane Authority and publick Countenance they have no other grounds to believe the Scriptures than the Turks to believe the Alcoran because it is the Tradition of their Fathers Most Mens Belief is but an happy Mistake a thing at peradventure and they are Christians upon no other grounds than others are Turks God loveth a rational Worship he would have us to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Reason of the Faith that is in us But they are Christians by Chance rather than Choice and solid Reason it is because they know no other Religion not because they know no better Well then that you may be able to justify your Religion For Wisdom is justified of her Children Mat. 11.19 that you may take up the Ways of God upon a rational Choice it is good to see what Grounds and Confirmations we have for that holy Faith we do profess 4. That we may know the distinct Excellency of our Profession above all other Professions in the World The Daughters of Jerusalem are brought in asking the Spouse Cant. 5.9 What is thy Beloved more than another Beloved O thou fairest among Women What is thy Beloved more than another Beloved that thou dost so charge us What can you say for your Christ and for your way of Salvation and for your Scriptures above what other Men can say for their Worship or their Superstition A Christian should know the distinct and special Excellency of his Profession Jer. 6.16 God bids us Stand in the way and see and ask for the old Paths Where is the good Way It is good to survey the Superstitions we have in the World and compare the Excellency of our holy Profession with other Professions In Scripture we are required not only to glorify God but to sanctify him Isa. 8.13 Sanctify the Lord of Hosts in your Hearts So 1 Pet. 3.15 Sanctify the Lord God in your Hearts and be ready always to give an Answer to every Man that asketh you a Reason of the Hope that is in you with meekness and fear Now what is it to sanctify It is to set apart any thing from common Uses This
and universally opposed the Doctrine of God and always have been afflicting the Church and seeking to oppose the People of God because of their professing the Truth Mark it before Christianity began to be generally propagated in the World the Jews were the Mark and Butt of Malice whereat all Nations did shoot their envenomed Arrows of Malice and Rage and therefore it is very notable that the Romans tho they conquered many Nations yet they never put down the Idolatry of the Nations as they put down the Religion of the Jews and sought to oppose that and molested that And when the Christians began to be discovered then all their Malice was turned off from the Jews to Christians Certainly it was not meerly because of the Difference of Worship for they tolerated the Epicureans but took away all the Worship of God yea they burnt the Christians and made them to be Torches to give light to Rome in a dark Night Therefore there was so special a spight at the Ways of God Secondly I am now to prove the Truth or Divine Authority of the Word by Intrinsick Arguments or such Arguments as are taken from the Scriptures themselves Either I. From the Manner and Form of these Writings Or else II. From the Matter of them I. In the Manner and Form of these Writings you may observe these things 1. The Majesty of the Style Look as there was a difference between Christ's teaching and the teaching of the Pharisees Mat. 7.29 He taught them as one having Authority and not as the Scribes Such a Soveraign Majesty is there in the Scriptures They speak not as conscious of any weakness and so begging Assent but as commanding it Thus saith the Lord it is the great Argument in Scripture hear it or you are lost for ever Pray mark it is not said Not as the Prophets but not as the Scribes they had nothing but what was humane out of the Jewish Rabbies but Christ speaketh like an extraordinary Messenger as one that came to increase the Canon and Rule of Faith with such an awe that the High Priest's Officers were afraid to meddle with him John 7.45 46. Why have ye not brought him The Officers said Never Man spake like this Man with such an infallible Spirit Ye have heard saith Christ but I say and his great Argument is I say unto you Mat. 5.21 22. Ye have heard that it hath been said of old Time Thou shalt not kill c. But I say unto you That whosoever is angry with his Brother without a cause c. So Verses 27 28 33 34 38 39 43 44. There is such a Majesty breathing forth from one end of the Scriptures to another Men can only beg assent not command it by their own Authority and therefore in all Matters which they would inforce they use Insinuaâ—â—on and Argument but the Prophets say Thus saith the Lord and Christ who had Original Authority in the Church I say unto you With what a Majestick Contempt doth Christ scorn his Opposers He that hath Ears to hear let him hear He that is filthy let him be filthy still God will not regard the loss of such that do not regard to understand and obey his Word Longinus an Heathen admired the Majesty of Moses his Writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be done and it was done the Style of mighty Princes and Emperors 2. The Simplicity of the Style Tho it be full of Majesty and Authority yet the naked Truth is represented in a plain manner to the capacity of the meanest Psal. 19.7 The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making wise the Simple As there are deep Mysteries which may exercise the greatest Wits so in Points necessary the Scriptures are so plain and clear that they may be understood by those of the dullest Understanding Such Simplicity with such Majesty is a Character of their Divine Original they speak in such a manner as to feed the greatest and instruct the meanest a Child may wade and an Elephant may swim But this is not all I mean by Simplicity the plainness of the Style but the native Beauty of it Things are nakedly reported but yet in an affective manner as if we had been actually present to see them done Look to the Histories of the Word certainly they cannot be Fictions for Fictions must either be to delight the Fancy as Poetry or to win asâ—ent for politick Ends. There is no such thing in the Scriptures not Poetry things are delivered in a plain manner not Policy to gain a repute to themselves they still seek to cast the Honour upon God as I shall prove by and by by the faithfulness of their Relations It is not imitable by Art such a plain genuine Narration For Mysteries there were Sophists in the Apostle's Times Nihil tam horrendum quod non dicendo fiat probabile The fashion was to make absurd horrid Things seem probable by the paint and artifice of Words as to prove a Gnat better than the Sun or a Worm than a Man by plausible Arguments But saith the Apostle 1 Cor. 2.4 My Speech and my Preaching was not with inticing words of Man's Wisdom but in demonstration of the Spirit and of Power nor in ostentation of parts but in Simplicity and Power plain words have a mighty Efficacy Those Sophists and Orators did only tickle the Fancy their Aim was not to win Assent 3. The Fidelity of their Reports The Penmen of the Scripture report their own Failings which Men will not do If they must write of themselves they will be sure to write the best and not the worst but these spared not their own Faults Men naturally labour to cover their own Faults to hide them to speak well of themselves especially they are careful not to leave an ill Character of themselves to Posterity nor of their Party and Faction Now you shall see Moses spareth not to relate his own Weaknesses and Miscarriages his resistance of his Call Exod. 4. nor what a great deal of do God had to bring him into Egypt to perform his Duty to his Country his false Pleas shew his carnal Fear Vers. 19. The Lord said unto Moses in Midian Go return into Egypt for all the Men are dead which sought thy Life His murmuring against God and speaking unadvisedly with his Lips the Idolatry of Aaron the murmuring of Miriam his Sister God shutting him out of the Land of Canaan and not believing after many Miracles Numb 20.12 And the Lord spake unto Moses and Aaron Because ye believed not to sanctify me in the Eyes of the Children of Israel therefore ye shall not bring this Congregation into the Land which I have given them Many such Instances may be given how the Penmen of Scripture relate things to their own disparagement Deut. 32.51 Because ye trespassed against me among the Children of Israel at the Waters of Meribah-kadesh in the Wilderness of
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
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
all to elude the present Conviction long it is e're the proud Heart of Man is gained to take Christ upon God's Terms Convinced Men are brought in saying What shall I do Acts 9.6 Then let God write down what Articles he pleaseth they are willing to subscribe and yield to any Terms as softned Pewter let it be never so bowed and battered is receptive of any Shape and Form This is the Implicite Act or that which is required in Believing that a Man should be a lost undone Creature in himself ready to do what God will have him 2. The Explicite Acts when a Soul thus humbled casts it self upon Christ for Grace Mercy and Salvation This may be explained with respect to the two great Ordinances i. e. the Word and Prayer which are as it were a Spiritual Dialogue between God and the Soul In the Word God speaketh to us in Prayer we speak to God God offereth Christ to us in the Word and we present him to God in Prayer So that the Acts of Faith are to accept of Christ as offered and then to make use of him in our Communion with God and by this shall you know whether you do believe in him 1. Accepting Christ in the Word Faith is expressed by receiving him John 1.12 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 Receiving is a relative word and presupposeth God's Offer Art thou willing to take Christ upon these terms Yes saith the Soul with all my Heart I accept him as a Sanctifier as a Saviour and I can venture all in his hands Then you answer God's Question How often doth God lay forth the Excellencies of Christ and none regard him but a poor hunger-bitten Conscience prizeth him receiveth him with all his heart and entertaineth him in the Soul with all Respect and Reverence This is to take Christ to accept him as Lord and Saviour upon God's Offer As when Isaac was offered to Rebekah Laban and Bethuel answered saying The thing proceedeth from the Lord we cannot speak unto thee good or bad Gen. 24.50 they consented to take him because they saw God in it So they see God tendering Christ in the Word and they are willing to take him upon his own Conditions 2. By making use of him in Prayer The great Use of Christ is that we may come to God by him Heb. 7.25 Wherefore he is able to save unto the uttermost all that come unto God by him We must make our Approaches to God for Supplies of Grace in the confidence of his Merit It is a great Fault in Christians that they do so little think of this Act of Faith We are busy about applying Christ to our selves The great use of Christ is in dealing with God Heb. 10.19 Having therefore boldness Brethren to enter into the Holiest by the Blood of Jesus Every Prayer that you make with any Confidence and Liberty of Spirit it cost Christ his Heart's Blood He knew that Guilt is shy of God's Presence as the Malefactor trembleth to come before the Judg Ephes. 3.12 In whom we have boldness and access with Confidence through the Faith of him Surely the Apostle speaketh de jure not what is de facto We have low and dark Thoughts as if we had no such Liberty purchased for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may be free with God It is the Fruit of Christ's Purchase Christ's Name signifieth much in Heaven Vse Can you thus believe in Christ take him out of God's Hand No I cannot apply Christ. I Answer Yet disclaim when you cannot apply Phil. 3.9 And be found in him not having my own Righteousness which is after the Law but that which is through the Faith of Christ the Righteousness which is of God through Faith And apply your selves to Christ when you cannot apply Christ to you that is cast your selves upon Christ. You have warrant enough from the Word There is an Adventure of Faith when there is no Perswasion of Interest 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 The Venture is grounded on God's free offer of him to all Sorts When we rest on him because we know he is ours that is another thing there is Trust that is a Fruit of Propriety 1 John 5.13 These things have I written unto you that believe on the Name of the Son of God that ye may know that ye have eternal Life and that ye may believe on the Name of the Son of God But the Adventure is grounded on the Offer as a Child holds fast his Father in the Dark Mariners cast Anchor at Midnight And ripen Faith more all Faith draweth to particular Application The lowest Degree is a desire to lay hold on Christ as our Saviour this is the tendency and aim of the least Faith though we do not leap into full assurance at first As a Man that climbeth up to the top of the Tree first he catcheth hold of the lowest Boughs and so by little and little he windeth himself into the Tree till he cometh to the top Secondly The next thing is the Warrant or Instrument through their Word It is not meant only of those that heard the Apostles in Person by their Word is meant the Scripture which was not only preached by them at first but written by them as Paul saith Rom. 2.16 In the day when God shall judg the Secrets of Men by Jesus Christ according to my Gospel that is which I have published and delivered to the Church in writing 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 By their Fruit is meant the publick Treasure of the Church the Scriptures and that remaineth in all Ages until Christ come As the Jews were Children of the Prophets that never heard them Acts 3.25 So were we converted by their Word Now I shall handle the Necessity Use and Power of the Word to work Faith 1. The Necessity of the Word preached it is the ordinary Means It is a nice Dispute whether God can work without it God can enlighten the World without the Sun It is clear ordinarily he doth not work without the Word we are bound tho the Spirit is free How shall they believe on him of whom they have not heard and how shall they hear without a Preacher Rom. 10.14 It is the means to convey Faith into the Hearts of the Elect it is as necessary to Faith as Faith to Prayer and Prayer to Salvation It is a Means under a Promise You see how necessary it is they that voluntarily neglect the Means put a Scorn upon God's Institution Men will say I can read at Home Are you wiser than he Men think that of all other things Preaching might best
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
strengthen your resolutions and increase your dependence that in these means you may meet with more incouragement then come and see what Christ will do for you 2. As to the Lords Supper your great business here is to commemorate Christs Death who is evidently set forth and as it were crucified before your eyes Now you you do not commemorate his Death as a Tragical story but as a Mystery of Godliness and therefore you are to look to the end of it which is the destruction of sin This is what man needeth this is that which God offereth 1. This is needed by man we are undone for ever if sin be not destroyed We may take up the Churches words Lament 5.11 The crown is fallen from our head we unto us that we have sinned If we had a broken hearted sense of what we have brought upon our selves by sin we would more prize our remedy we come to be saved from sin and so by consequence from Wrath and Hell and shall we be cold in such addresses to God while we have so much sin in us 2. This is offered by God His great intention of sending Christ into the World was to be a propitiation for our sins 1 Joh. 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins and therefore he set him forth in the Gospel Rom. 3.24 Whom God hath set forth to be a propitiation through faith in his blood How is it offered 1. It is dearly purchased by the Death of Christ that was the price paid for our Ransom which both commendeth his Love Rom. 5.8 But God commendeth his love to us in that while we were yet sinners Christ dyed for us and assureth ouâ— confidence Rom. 8.32 He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things 2. It is freely offered Isa. 55.1 Hâ— every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come buy wine and milk without money and without price Rev. 22.17 And the Spirit and the Bride say Come and let him that heareth say Come and let him that is a thirst come and whosoever will let him take the water of life freely These blessings come freely to you though they cost Christ dear 3. It is surely sealed and conveyed to every penitent Believer for God by Deed and Instrument reacheth out to every Believer the Body and Blood of our crucified Saviour or the benefits of Christs Death To others it is a Nullity the whole Duty is lost to them who regard iniquity in their hearts Therefore resolve without any reservation to devote your selves to God always to watch and strive against sin SERMON III. ROM VI. 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 THE words are a proof that we are baptized into Christs Death the Apostle proveth it by explaining the Rites of Baptism The ancient manner of Baptism was to dip the Parties baptized and as it were to bury them under water for a while and if Baptism hath the Figure of a Burial but with an hope to rise again then it signifieth two things Christs Death and Resurrection the one directly and formally the other by consequence and our Communion with him in both Therefore we are buried with him in Baptism c. In the words the Apostle speaketh 1. Of something directly and primarily signified in Baptism We are buried with him c. 2. Of something by just consequence and inference thence That like as c. 1. That which is primarily and directly signified in Baptism We are buried with him in Baptism into his death the like expression you have Col. 2.12 Buried with him in Baptism wherein also ye are risen with him The putting the baptized Person into the Water denoteth and proclaimeth the Burial of Christ and we by submitting to it are baptized with him or profess to be dead to sin for none but the dead are buried So that it signifieth Christs Death for sin and our dying unto sin You will say If the Rite hath this signification and use why is it not retained I answer Christianity lyeth not in Ceremonies the principal thing in Baptism is the washing away of sin Acts 22.16 Arise and be baptized and wash away thy sins that may be done by pouring on of water as well as dipping Other things were used about Baptism then as the stripping themselves of their cloaths even to stark nakedness whence came the notions of putting off and putting on so frequently used Eph. 4.22 24. That ye put off concerning the former conversation the old man and Col. 3.9 10. Seeing ye have put off the old man with his deeds and have put on the new man c. Gal. 3.27 As many of you as have been baptized into Christ have put on Christ. Now none rigorously urge the continuance of these Ceremonies as long as the substance is retained we may not quarrel about the manner 2. That which was signified with just consequence and inference is our conforming to Christs resurrection Baptism referreth to this also as a significant Emblem for the going out of the water is a kind of resurrection so it signifieth Christs Resurrection and ours Now our resurrection is double to the life of Grace spoken of here and called the first Resurrection or to the life of Glory Baptism relateth to that also 1 Cor. 15.29 else what shall they do who are baptized for the dead Baptism is a putting in and taking out of the water or a being buried with an hope to rise The former is intended here our rising to the life of Grace All this abundantly proveth that those which are dead to sin cannot live any longer therein In the latter Clause the Pattern of Christs Resurrection is first propounded then applied the Protasis the Apodosis 1. The Protasis or the Proposal of the Pattern like as Christ was raised up from the dead by the glory of the Father 2. The Conformity or Similitude on our part even so we should walk in newness of life 1. In the Pattern propounded you may observe two things First Christs state after his Burial he was raised up from the dead Secondly The efficient Cause by the glory of the Father that is by his glorious Power as it is explained 2 Cor. 13.4 He was crucified through weakness but he liveth by the power of God and elsewhere by the glory of God is meant his power So Joh. 11.40 If thou wouldest believe thou shouldest see the glory of God that is his Power in raising Lazarus to life The agreement to this purpose is observable of Eph. 3.16 That he would grant you according to the riches of his glory to be
Victory for all those who are really and earnestly striving against sin are sure to conquer these Promises may be pleaded to God as his own words by which he hath invited our hope and to our selves in case of fainting and discouragement that we may not coldly set upon the practice of Christianity Let us depend upon Gods Promise as Paul 2 Tim. 4.18 And the Lord shall deliver me from every evil work and will preserve me unto his heavenly kingdom to whom be glory for ever and ever Amen 5. There are certain Ordinances whereby this Grace is conveyed to us The Spirit joyneth his power and efficacy with the proper instituted means for the subduing of sin The Word is a powerful instrument which the Holy Ghost useth for the cleansing of the Soul from sin Joh. 15.3 Now ye are clean through the word which I have spoken unto you yea for the killing of sin therefore it is called The Sword of the Spirit When we come to hear some new consideration is still given out for the further sanctifying of the heart Joh. 17.17 Sanctifie them through thy truth thy word is truth In Prayer we come to act Faith and Repentance looking up to God for help and with brokenness of heart mourning over our corruptions Zech. 12.10 I will pour upon the house of David and upon the inhabitants of Jerusalem the Spirit of grace and supplications and they shall look upon him whom they have pierced and they shall mourn for him as one 〈◊〉 for his only son and shall be in bitterness for him as one that is in bitterness for his first-born By every Prayer offered in the brokenness of our hearts sin receiveth a new wound So the Sacraments as in the Old Testament Circumcision signified a sanctifying of the heart Deut. 30.6 And the Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soul that that thou mayest live and the Paschal Lamb was a Type of Christ Who taketh away the sins of the world Joh. 1.29 So Baptism and the Lord Supper Baptism signifieth the washing away of sin Acts 22.16 Arise and be baptized and wash away thy sins and he that liveth in sin forgetteth that is neglecteth his Baptism 2 Pet. 1.9 He hath forgotten that he was purged from his old sins as forgetting the Law is neglecting the Duty of it Psal. 119.153 I do not forget thy Law he carrieth himself as if he were never baptized for Baptism is a vowed death to sin So for the Lords Supper Every serious remembrance or meditation of Christs Death should quicken us anew to crucifie sin and to make it hateful to our Souls 1. As it representeth the great Act of Christs condescending Love which is a moving forcible Argument to perswade us to deny our inordinate self-love 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judge that if one dyed for all then were all dead and that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again 2. It is a viewing the heinousness and odiousness of sin there represented to us in the Agonies and Sufferings of Christ the more we consider of them the greater apprehensions should we have of the evil of sin the exactness of Gods Justice the terrour of his Wrath Rom. 8.3 For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Christ was made sin for us and then endured these things 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him When we look upon sin through Satans Spectacles or the cloud of our own Passions or carnal Affections we make nothing of it but it is a terrible spectacle to see the fruit of sin in the Agonies and Sufferings of Jesus Christ which are there represented to us as if he were crucified before our eyes Gal. 3.1 O never have slight thoughts of sin more 3. As it implieth a solemn mutual Surrendry between Christ and us Cant. 2.16 I am my beloveds and my beloved is mine Christ giveth himself and his Grace to us as our Redeemer and Saviour we accept Christ and his Benefits upon his own Terms and surrender our selves to him as his redeemed ones with thankfulness for so great a favour and benefit Rom. 12.1 I beseech you brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service Now all this must needs be a great weakening of sin both the remembrance of Christs Love the representation of his great Sufferings necessary for the Expiation of it and our solemn renewed Dedication of our selves to God and his service and doing this in an holy Duty instituted by God for this end and purpose for the Spirit of God works by the appointed means and the use of instituted Duties is no fruitless labour for God would not set us a work in a Duty that should yield no profit and benefit to us 6. Providences are sanctified to this use as helps and occasions of subduing sin as Afflictions which do remove the occasions and substract the fuel of sin and awaken seriousness for the future Isa. 27.9 By this therefore shall the iniquity of Jacob be purged and this is all the fruit to take away his sin 2 Cor. 12.7 Lest I should be exalted above measure through the abundance of the revelations there was given to me a thorn in the flesh the messenger of Satan to buffet me left I should be exalted above measure The thorn in the flesh was given to mortifie his pride By these kind of Dispensations the Spirit worketh serious Humiliation and brokenness of hear◠maketh sin odious to us These are ordered with exact wisdom and faithfulness Psal. 119.75 O Lord I know that thy judgments are right and that thou in faithfulness hast afflicted me and they are accompanied by the Spirit therefore God is said to teach us out of his Law when he chastiseth us Psal. 94.12 Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law Job 36.10 He openeth also their ear to discipline and commandeth that they return from iniquity the Rod is made effectual by the Spirits motion Object Some have frequently resolved to forsake their sins but their resolutions have come to nothing they have striven against it but as a great stone that is rolled up hill it hath returned upon them with the more violence or as a man rowing against the stream the Tide hath been strong against them and they have been forced the more back yea they have prayed against sin yet found no success and therefore think it is in vain to try any
part with it in these strivings yea we must strive against the flesh and overcome it so as to prevent all wilful reigning sin For they that have the spirit live in no sin but only smaller humane frailties surely where the spitit prevaileth it crucifieth the flesh and causeth men to live above all the glory riches and pleasures of the world and mortifieth our sensuality more and more and doth conquer and cast down our strongest sweetest dearest lusts that they may not hinder our love and obedience to God in Jesus Christ. But then for the positive part of the description 'T is a spirit of love power and a sound mind that is the three effects of it are life light and love there is a new vital power called there the spirit of power and then he possesseth our hearts with predominant love to God called there the spirit of a sound mind so that by these three effects doth the spirit renewing and sanctifying the souls of men discover its self in inlightning their minds and opening their hearts and fortifying their resolutions for God and the world to come and these three effects do answer the nature of God whom we apprehend under the notions of Wisdom Goodness and Power to his Wisdom there answereth the spirit of a sound mind to his goodness the spirit of love and the spirit of power to the power of God so that by these Graces we are made partakers of the divine nature 2 Pet. 1.4 and do in some sort resemble God and these suit with the word of God which is sometimes represented as light because the Wisdom of God shineth forth there and is represented in the Mysteries of the Gospel where the way of Salvation is sufficiently taught We speak wisdom among those that are perfect 2 Cor. 2.6 The holy Scriptures are able to make us wise to salvation 2 Tim. 3.15 sometimes the Gospel is called the power of God Titus 2.11 and Jude 4th ver or the goodness of God because it representeth the wonders of Gods Love in our Redemption by Christ and the rich Preparations of Grace he hath made for us And these three effects of the spirit suit with the three fundamental Graces Faith Love and Hope the spirit of a sound mind is elsewhere called the spirit of faith 2 Cor. 4.13 which is the eye of the new Creature and the spirit of love is with a little variation called love in the spirit Col. 1.8 and is the heart of the new creature and the spirit of power is hope called elsewhere abounding in hope through the power of the Holy Ghost Rom. 15.13 which is the strength of the new creature whereby we overcome sins and temptations and in all these effects doth the life and power of true godliness consist for surely he is sufficiently furnished for the kingdom of Heaven and all the duties thereof whose mind is inlightned to know God in Christ Jesus and inclined to love God and live to him and who hath chosen the blessedness of the next world for his portion and liveth in the joyful hopes and foresight of it this man hath the true spirit of the Gospel and his conversation will be answerable for there are three words by which a good conversation is usually expressed holiness heavenliness and godliness holiness is sometimes spoken of as distinct from godliness 2 Pet. 3.11 and so holiness noteth purity and hatred of sin and abhorrency of sin this is the fruit of the sound mind or the love and knowledg of God in Christ for he that sinneth hath not seen God 3 John 11. that is hath no true apprehension of him for if we rightly beheld the glory of the Lord in the glass of the Gospel we are changed into his likeness 2 Cor. 3.18 And Faith which is but the knowledg of the Gospel with assent doth purifie the Heart Acts 15.9 The next property is godliness or an inclination and addictedness to God and is the fruit of love which subjecteth all to God and raiseth the heart and resigneth it to him and maketh it fit to serve please glorifie and injoy him 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judg that if one died for all then were all dead and that he died for all that they which live should not henceforth live to themselves but unto him which died for them 1 Pet. 4.6 for this cause was the Gospel also preached unto them that are dead that they might be judged according to men in the flesh but live according to God in the spirit 1 Cor. 6.20 for ye are bought with a price therefore glorifie God in your spirits which are Gods Love is most seen in a thorough resignation and obedience unto God and a desire of Communion with him here Eph. 2.8 and the full fruition of him hereafter 2 Cor. 5.1 The last property is heavenliness Phil. 3.20 but our conversations are in heaven from whence we look for a Saviour This the spirit worketh in us by hope which fortifieth us against all the terrors and delights of sense 1 John 4.4 5 6. Greater is he that is in you than he that is in the world they are of the world therefore speak they of the world and the world heareth them We are of God he that knoweth God heareth us he that is not of God heareth not us hereby know we the spirit of truth and the psirit of error The Apostle is speaking there of the Trial of spirits and he puts the difference upon this issue the spirit of God and the spirit of the world and sheweth the one must needs be more powerful than the other so in that other Text 1 Cor. 2.12 For we have not received the spirit of the world but the spirit which is of God A spirit raised to God and seeking the happiness to come weaneth us and draweth us off the world and so giveth us power to overcome not the world only but the Flesh and the Devil also 2. Consider this spirit as it fitteth us and frameth us for our duty to man That the Apostle sheweth Eph. 5.9 For the fruit of the spirit is in all goodness righteousness and truth That is the spirit that God hath sent among us by the preaching of the Gospel doth bring forth and produce in us all kindness justice and fidelity there is not a more benign affable thing than the Gospel-spirit nor any thing that doth more fit us to live peaceably and usefully in humane society the first property is all goodness for God is good to all and his spirit is called a good spirit Psal. 143.10 it causeth us to love all mankind with a love of benevolence and those that are holy and partakers with us in the same grace with a special love of complacency this not only keepeth us from doing those things which would hinder their good but also inclineth us to seek their good by all means possible especially the best good for
for their evidences are not clear by which they should be tryed Mortification Gal. 5.24 They that are Chrisâ—s have crucified the flesh with the affections and lusts thereof Courage 1 Pet. 4.14 If ye be reproached for the name of Christ happy are ye 3 d Use is of Direction to all sorts of Christians 1. Do all your duties as those that are under the law of the spirit of life Not in the oldness of the letter but the newness of the spirit not customarily formally but seriously with a life and a power believe in the Spirit 1 Cor. 2.5 That your faith should not stand in the wisdom of men but in the power of God Love in the spirit Col. 1.8 Who also declared to us your love in the spirit Hope in the spirit Gal. 5.5 For we through the spirit wait for the hope of righteousness by faith Hear in the spirit pray in the spirit and obey in the spirit 1 Pet. 1.22 Seeing you have purified your souls in obeying the truth through the spirit Let there be a Spirit and Life in all that you do 2. Beg of your Redeemer to pour out a fuller measure of his Spirit in your Souls he hath promised it Zech. 12.10 I will pour upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and supplication Isa. 44.3 For I will pour water upon him that is thirsty and floods upon the dry ground and I will pour my spirit upon thy seed and my blessing upon thine off-spring The Saints have begg'd it earnestly Psal. 143.10 Teach me to do thy will for thou art my God thy spirit is good lead me into the land of uprightness And Luke 11.13 They that ask shall have None lack this grace but those that forfeit it by neglect and contempt and resistance of the motions of his holy Spirit 3. Vse Ordinances to this end All these are helps and means to obtain it the Gospel worketh morally and powerfully 'T is the Divine power giveth us all things to life and godliness therefore in the use of means you must wait for it 2 Pet. 1.3 According to his divine power he hath given us all things 4. Let us examine often and see if we are partakers of his Spirit Two Evidences there be of it and they are both in the Text life and liberty First life for this spirit is called the spirit of life in Christ Jesus by it we are enabled to live the life of faith and holiness Gal. 2.20 I live by the faith of the son of God Doth it rule the main course of your lives denying the pleasures and profits and honours of the World we must live in Christ and to Christ we must not only seek truth in the Gospel but life in the Gospel Secondly liberty 2 Cor. 3.17 Where the spirit of the Lord is there is liberty There is more alacrity readiness and chearfulness in obedience Psal. 119.32 I will run the ways of thy commandments when thou shalt inlarge my heart 'T is a liberty not to do what we list but what we ought and that upon gracious and free motives with a large heart that can deny God nothing but is sweetly and strongly inclined to him SERMON III. ROM VIII 2 Hath made me free from the Law of Sin and Death WE now come to the second point 2 Doct. That the new Covenant giveth liberty to all that are under it from the slavery of sin and the condemning power of the law Let me explain this point and here I shall shew you 1. That liberty supposeth precedent bondage 2. That our liberty must answer the bondage 3. I shall shew you the manner of getting our liberty First Liberty supposeth preceding bondage for when Christ spake of liberty or making them free the Jews quarrelled at it John 8.33 We were never in bondage to any man how sayest thou then that ye shall be made free So much we gather from their cavil That it is the first thought or the ready sentiment and opinion of mankind That to be made free implieth a foregoing bondage now our Bondage consisteth in a slavery to Sin and Satan and being under the condemning power of the law or obligation to the curse and eternal damnation 1. That man is under the slavery of sin which the Law convinceth him of that it is so with us the Scripture sheweth Titus 3.3 We were sometimes foolish and disobedient serving divers lusts and pleasures 1. There is the condition of natural men they serve 2. The baseness of the Master lusts and divers lusts 3. The bait or motive by which they are drawn into this service intimated in the word pleasures for a little bruitish satisfaction a man selleth his Liberty his Soul his Religion his Good and All. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most proper to our purpose for that noteth his slavery carnal affections so govern us that we know not how to escape and come out of this thraldome we suffer the Beast to ride the Man it were monstrous in the body for the feet to be where the head should be or to have the limbs distorted to have the arms hang backward yet such a de-ordination there is in the Soul when Reason and Conscience is put in vassalage to sense and appetite The natural order is this Reason and Conscience directs the Will the Will moveth the affections the affections move the bodily Spirits and they the senses and members of the body but natural corruption inverts all pleasures affect the senses the senses corrupt the phantasy the phantasy moveth the bodily spirits the affections by their violence and inclination inslave the Will and blind the Mind and so man is carried head-long to his own Destruction This Slavery implieth three things 1. A willing subjection Rom. 6.16 Know ye not â—hat to whom ye yield your selves servants to obey his servants ye are to whom you obey whether of sin unto death or of obedience unto righteousness Servants were made so eitheâ— by consent or conquest The Apostle speaketh there not of servants by conquest but of servants by consent and covenant When a man yeildeth up himself to be at the disposal of another he is a servant to him so in moral matters by whatever a man is imployed and to which he giveth up his time and strength life and love to that he is a servant be it to the flesh or to the spirit as we make it our business to accomplish or gratifie the desires of the one or the other A godly man hath sin in him but he doth not serve it yield up himself to obey it he doth not walk after his lusts 2. Customary practise and observance John 8.34 Whosoever eommitteth sin is the servant of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that liveth in an habit and course of sin these are brought under the power of it inslaved by such pleasures as they affect 3. Inability to come out of this condition The Law is
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
it doth not barely work as an example but as sanctified and accompanied by the spirit for 't is said 2 Cor. 3 18. beholding the glory of the Lord as in a glass we are changed into his image and likeness and so we are made partakers of this new and Divine Nature 2. When the spirit cometh to work it in us we must not neglect and refuse his help but give place to his motions as when the Waters were stirred they presently put in for cure To smother convictions breedeth Atheism and hardness of heart When he reproveth you must hearken and observe Prov. 1.23 When he knocketh you must open Apoc. 3.20 When he draweth we must run Cant. 1.4 The smarter the reproof the â—ouder the knock the stronger the drawing the more you are bound to improve it or else you are left in worse condition than before by resisting or quenching the spirit It will be your advantage to obey him speedily before the heart cool again Isa. 54.6 'T is a time of finding which God may not give you again delaying and shifting is a sign the help offered is rather lookt upon as a trouble than a favour and 't is but a deceit of heart to elude the importunity of the present conviction Mat. 27.24 25. Pilate took water and washed his hands saying before the multitude I am innocent of the blood of this man His Conscience boggles and he makes use of this shift to put off the conviction Surely God demandeth a present obedience Heb. 3.7 8. To day if ye will hear his voice harden not your hearts And all serious people will take the advantage Gal. 1.16 Immediately I consulted not with flesh and blood Psal. 119.60 I made haste and delayed not to keep thy commandments 2. Obey him thoroughly Many will yield to him in some things but reserve others He must be obeyed in all things even in renouncing our sweetest and dearest lusts Matt. 5.29 30. Nothing must be spared every way of pleasing the flesh must be renounced a partial obedience is rather a following our own humour and inclination than an obeying the spirit for he is contrary to all sin and one sin let alone and allowed is Satan's Nest-egg in our hearts that he may come thither again and lay more 3. Obey him constantly for he is still your guide and monitor to put you in remembrance of your snares and duties Eph. 4.30 grieve not the holy spirit whereby you are sealed to the day of redemption When he hath sealed you and stamped Gods image and impress upon your hearts he must not be grieved by your folly and disobedience The children of God that are first regenerated by the spirit are still guided and led by him Rom. 8.14 For as many as are led by the spirit are the sons of God You are not only to obey at first but obey still Jesus Christ that was at first conceived by the Holy Ghost was led by him Luke 1.4 14. So Christians are always under his conduct You interrupt the course of his love when you are deaf to his motions 3. VSE is To put us upon serious reflections Are we in the flesh or in the spirit We are never Christians indeed till we are in the spirit you will have Flesh in you but which principle is the most predominant Surely that principle is predominant whose Object is our chiefest good or esteemed as our felicity Objects of the Flesh are contentments of the present world the Objects of the spirit are God and Heaven what do you count your happiness Psal. 144.15 Happy is the people that is in such a case Many judg them happy that have much of the world Yea happy is the people whose God is the Lord There is the natural happiness and the spiritual happiness which is most valuable or most prized by you Secondly That principle is most predominant which doth most imploy us What do we most industriously pursue The pleasure and prosperity of the body or the happiness of the soul All the care of some is about the body and the bodily life but their neglected soul may complain of hard usage what have you done to get the soul furnished and adorned with Grace or established in the comfort and hope of the Gospel Matth. 6.33 First seek the Kingdom of God and his righteousness and all these things shall be added John 6.27 Labour not for the meat that perisheth but the meat that endureth to everlasting life Thirdly When to the hurt of the soul and displeasure of God you frequently gratifie the flesh This is such a constant disobedience to the spirits discipline that you cannot be said to be influenced by him SERMON XII ROM VIII 9 Now if any have not the Spirit of Christ he is none of his IN the Context we have an Asserrion of a general Truth There is no condemnation to them who are in Christ Jesus who walk not after the flesh but after the spirit We have this Application in the beginning of this Verse lest any should raise up a vain considence that they were in Christ and therefore freed from Condemnation without regarding what he had before said expounding himself v. 1. who walk not after the flesh but after the spirit he here further adds as an Application of the proposition he who hath not the Spirit of Christ is none of his which because they were Christians in profession was more accomodate to them Here Observe Doct. That all true Christians have the spirit of Christ. 1. I suppose there are Christians or Christs Disciples in name and Disciples indeed John 8.31 As an Israelite indeed John 1.47 Rom. 2.29 the Apostle distinguisheth of a Jew in the letter and a Jew in the spirit So by just analogy and proportion there are Christians in the letter that have the outside of Christians but not the life and power We are only Christians in name and Profession till we have the spirit 2. I assert That which discriminateth the one from the other is the having the spirit 'T is a mark both exclusive and inclusive some marks are exclusive but not inclusive John 1.47 He that is of God heareth Gods word Ye therefore hear them not because ye are not of God that is exclusive Acts 13.46 But seeing ye put away the word of God from you and judg your selves unworthy of eternal life that is also exclusive but if we depend upon these marks we put a false reasoning upon our souls Jam. 1.22 But be ye doers of the word and not hearers only deceiving your own souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are inclusive marks but not exclusive as Rom. 9.1 2 3. I say the truth in Christ I lye not my conscience also bearing me witness in the Holy-Ghost that I have great heaviness and continual sorrow in my heart for I could wish that my self were accursed from Christ for my brethren my kinsmen according to the flesh They that can prefer a publick good before their
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
7.25 I thank God through Jesus Christ our Lord. 9. Diligence in Gods work standing-pools are apt to putrifie when men are not taken up for God they are at leasure for evil 2 Sam. 11.2 And it came to pass in the evening tide that David arose from his bed and walked upon the roof of the Kings house and from the roof he saw a woman washing her self and the woman was very beautiful to look upon and the king sent for her c. 10. The remembrance of the other world whither you are hastening 1 Pet. 2.11 I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul. You need not long for the flesh pots of Egypt when you are going to a land that floweth with Milk and Honey SERMON XXI ROM VIII 14 For as many as are led by the Spirit of God are the Sons of God THESE Words are given as a Reason of what went before that which immediately went before is a Promise of Eternal Life to those who by the Spirit do mortifie the deeds of the body The Reason may be supposed to relate to the Promise or the Qualification First to the reward promised Thus they shall live in eternal happiness and glory for they are the Sons of God if we be children God will deal with us as Children bestow the inheritance upon us and therefore live Secondly the Qualification They do by the Spirit mortifie the deeds of the body the Spirit of God sustaineth a double Relation as our Sanctifier and our Comforter the former is proper to this place he is our Sanctifier either with respect to the first infusion of Grace or the continual direction and ordering of Grace so infused Now this must be interpreted with respect to the twofold work of a Christian the mortifying of sin or the perfecting of holiness his restraining or inviting Motions The first belongeth to the one the second to the other if we obey the Spirits motions in the curbing and restraining evil and subduing our proneness thereunto then we shall live For as many as are led c. He proveth it a signo notificativo this being led and guided by the Holy Ghost is an infallible proof of our Adoption or being taken into Gods Family For as many as are led by the Spirit of God c. Observe here 1. A sure Note and Qualification as many as are led by the Spirit 2. A blessed Priviledg are the Sons of God In the former 1. The Note its self or the Duty which evidenceth our claim being led 2. The Vniversallity of it as many 'T is to be understood inclusive and exclusive they and none but they There is in the Proposition that which they call simplex conversio all that are led are the Sons of God and backward all that are the Sons of God are led by the Spirit of God Doct. That all that are led by the Spirit of God may know and conclude themselves to be Children of God I shall first explain 1. The Qualification 2. The Priviledg 1. The Qualification We are said to be led by the Spirit It must be understood actively with respect to his direction and passively on our parts as we submit to that Direction The Spirit is our Guide and we must obey his Motions 1. The Spirit performeth the Office oâ— a Guide and Leader to the Godly The Spirit giveth us Life Motion and Direction these three things are inseparable in Nature and Grace Life Motion and Conduct The same causes wich make us live make us act The Creature dependeth upon God in his Motion as well as his being Act. 17.28 And the Regulation of our Motions belongeth to the same Power 't is so in Nature and 't is much more so in Grace and they succeed in this order 't is a work that followeth Regeneration first we are born of the Spirit before we are moved and guided by the Spirit The Spirit first infuseth the gracious habits Ezek. 36.26 A new heart will I give you and a new spirit will I put into you Secondly He exciteth the soul to act and assisteth the new creature in acting according to these habits and principles Phil. 2.13 He worketh in us both to will and to do according to his own pleasure Gal. 5.25 If we live in the spirit let us walk in the spirit Thirdly He directeth our actions by inlightning our understandings and governing and guiding our inclinations to do that which is pleasing to God this is that which I am to speak of and here I shall shew you that this Direction is promised Isa. 30.21 And thine ears shall hear a word behind thee saying This is the way walk in it when ye turn to the right hand and when ye turn to the left God guideth his people in all their ways to Heaven and happiness not only by general Directions but particular Motions and Excitations Psal. 25.9 The meek will he guide in judgment and the meek will he teach his way This is the priviledg of poor meek and humble souls that they shall not want a guide to direct them in the way to Heaven so v. 12. What man is he that feareth God him will he teach in the way that he shall choose An humble believer that would not displease God for all the world and counts the least sin a greater evil than the greatest temporal loss may be encouraged to expect light and direction from God to order all his actions so as he may best please God Isa. 48.17 Thus saith the Lord thy Redeemer the Holy One of Israel I am the Lord thy God which teacheth thee to profit that leadeth thee by the way thou shouldest go So 't is begged by the Saints as a great and necessary blessing Psal. 25.4 5. Shew me thy ways O God teach me thy paths lead me in thy truth and teach me for thou art the God of my salvation on thee do I wait all the day long Mark how earnest he is shew me teach me lead me as if he could never enough express his desire and value of this benefit Mark his Argument Thou art the God of my salvation in Covenant with us and the God of our Salvation so he hath undertaken in the Covenant to save us as God is our God so he hath undertaken to be our Guide to teach and lead us and doth not lay aside this relation till our Salvation be accomplished and mark his continual necessity on thee do I wait all the day long As if he would not be left for a moment in the hand of his own counsel so Psal. 119.33 Teach me O God the way of thy statutes and I shall keep it unto the end The way to Heaven is a narrow way hard to be found hardly to be kept and easily mistaken except God teach us daily by his Spirit There are innumerable by-paths from terrors and allurements without and we of our selves are weak and subject to errors within
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
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
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
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
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
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
to this hour There was the innocent desire of his humane nature to be freed from the burden but his greater respect to Gods glory and the publick benefit of mankind made him submit to it His humane nature was to shew a reasonable aversation from what was destructive to it but his resolved will was to submit to God and overcome all impediments Take the instance lower Nature prompted Paul to ask freedom from the Thorn in the flesh but grace taught him to submit to Gods will Paul sinned not in having or giving vent to the natural inclination but the spiritual instinct must guide and overrule it So when we ask natural conveniences we sin not but yet this is not the spirit which God heareth in prayer Christ was heard in that he feared Heb. 5.7 Yet the cup did not pass away but he was supported so Paul was heard not for the removal of the thorn in the flesh but for sufficient grace 2 Cor. 12.9 And he said unto me My grace is sufficient for thee for my strength is made perfect in weakness 2. There is a carnal sinful spirit which may be working in prayer as when the Disciples called for fire from Heaven Christ telleth them Luke 9.55 Ye know not of what spirit ye are of Men often miscarry in prayer being blinded either by an erring Judgment or their carnal Passions 1. By an erring judgment They put their false conceits and opinions into their prayers and so would engage God as Balaam sought by building Altars against his own people This kind of praying 't is a begging of God to do the Devils work to destroy his own Kingdom and suppress his most serious worshippers to gratifie the faction that opposeth them Nothing is so cruel and bloody but false and partial zeal will put men upon if their judgments be once tainted they think the killing of others is doing God good service John 16.2 Their devotions will be soon tainted also for men that follow a blind conscience will hallow and consecrate their rage and cruelty by prayer and solemn worship Isa. 66.5 Your brethren that hate you that cast you out of my names sake said Let the Lord be glorified Thence the old by-word in nomine Domini incipit omne malum Prayer is made a Preface to cruelty Now 't is a comfort to the faithful that God will not hear these prayers he knows what is the mind of the spirit 2. By carnal passions and desires Fleshly interest breedeth partiality and men think God should hear them in their worldly requests the motions of the flesh are very earnest for corrupt nature would fain be pleased Jam. 4.3 Ye ask have not because ye ask amiss that ye may consume it upon your lusts 'T is the flesh prayeth and not the spirit You ask meat for your lusts Psal. 78.18 When their wants were abundantly supplyed yet they remained querelous and unsatisfied They must have dainties as well as necessaries as if Gods providence must serve their carnal appetites In these and such like cases the flesh prayeth and not the spirit but Christ will not put this dross into his golden Censer nor perfume our lusts with his sweet incense 3. The new Nature called also spirit which incineth us to God and Heaven Zech. 12.10 I will pour upon them the spirit of grace and supplication This prompteth and urgeth us to ask spiritual and heavenly things And such kind of requests are most pleasing to God 1 Kings 3.10 those things which are necessary to Gods glory and our salvation There is what the flesh savoureth and what the spirit savoureth the wisdom of the flesh perverteth and diverteth hearts from God and heaven to base low things such as the good things of this world pleasures riches honours But the spirit or the renewed part savoureth other things What is the savouring of the spirit What the new nature would be at or chiefly desireth And 't is a truth that the same spirit which is predominant at other times will work in prayer for the desires follow the constitution and frame of the heart Rom. 8.5 For 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 As their constitution is so will their gust be and this tast and relish will shew its self in all things even in their prayers and devotions and whatever their words be the working of their hearts and according to their universal bent and temper 4. The holy spirit of God Jude 20. Praying in the Holy Ghost His assistance is necessary to prayer not only to sanctifie our hearts but to excite our desires and direct our addresses to God so that we are inabled and raised to perform this duty with more ardency and regularity than we of our selves could attain unto A Christian hath both flesh and spirit in him and they remain in him as active principles always lusting against each other Gal. 5.17 In prayer we feel it for the Saints speak sometimes in a mixt dialect half the language of Ashdod and half of Canaan both of the flesh and of the spirit only the one overruleth the other by the power of the Holy Ghost take it in either property of prayer confidence or fervency of desire 1. For confidence Jonah 2.4 I said I am cast out of thy sight yet I will look again to thy holy Temple There is a plain conflict between faith and unbelief unbeliefs words is first out as if we were utterly rejected out of Gods care and favour yet faith will not suffer us to keep off from God and therefore corrects and unsaith again what unbelief had said before yet I will look again to thy holy Temple Try what God will do for me so Psal. 94.18 When I said my foot slippeth thy mercy O Lord held me up yet there is relief in God when all their own confidence and courage faileth them 2. In point of fervency The flesh valueth esteemeth earnestly craveth temporal mercies fancieth a condition of health wealth liberty and worldly conveniencies as best for us We admire carnal happiness Psal. 144. But the spirit corrects the judgement of the flesh There is an higher and better happiness and that we should mainly seek after and all our worldly interests should be subordinated thereunto Now 't is not meerly the spirit or new nature in us which doth hold out in these conflicts but the new nature assisted by the Spirit of God who helpeth us in all our infirmities and to whom Religious manners sheweth we must ascribe all that we have and do All our faith and fervency cometh from him and without his assistance we should either sink under the difficulties or be cold and careless in our requests 2. In what sense God is said to know the mind of the spirit 1. By way of distinction 2. By way of approbation 1. By way of distinction God perfectly knoweth the mind and intention of those
groans which the spirit exciteth in his own children he knoweth what cometh from the natural what from the carnal what from the divine Spirit to what principles these motions belong For he weigheth the spirits Prov. 16.2 That is he doth so exactly know them as if they were put into a ballance What principles motives and aims we are acted by and observeth not only the matter of the prayer but the disposition of the petitioner whether the frame of his heart be Christian and gospel-like humble holy and heavenly or else it hath a carnal bias upon it 2. He knoweth by way of approbation that he doth regard and accept the groans of the spirit for words of knowledg imply allowance respect approbation as Psal. 1.6 God knoweth the way of the righteous but the way of the wicked shall perish Approveth favoureth prospereth as the opposite clause manifesteth As Christs not knowing the wicked implieth their rejection Matth. 7.23 So he knoweth the mind of the spirit he doth regard and accept of what is of the spirit in prayer The groans of believers are more than the pompous petitions of hypocrites 'T is not luscious eloquence which God regardeth but serious devotion if there be holy breathings after communion with him If your prayers be not sensless without a due feeling of your necessities and wants nor heartless without a desire of the graces and mercies you stand in need of God will accept you 3. Why this is such a comfort and benefit to the children of God 1. Gods knowledge by way of distinction between the moans of nature and the groans of the spirit 1. Because sometimes they do not speak in prayer but join with others you make it your prayer if you accompany it with your sighs and groans 'T is not the speaker only but all that consent by the serious motions of their hearts When the gifted prayed in the primitive Church the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the private person we translate it the unlearned was to say Amen 1 Cor. 14.16 And then was his prayer as much as the prayer of him that spake Their hearty Amen was signaculum fidei votum desiderii an hearty assent to the prayer or an hearty expression of their earnest desire 2. Sometimes they cannot speak and put their desires into a language as oppressed with troubles God knoweth the secret groans of our hearts when you cannot give them the vent of expression Psal. 38.9 Lord all my desire is before thee my groaning is not hid from thee The soul is so confounded that we cannot put our desires into distinct thoughts and words but yet they are as formal speech before God for he can interpret the most secret motions of our hearts Exod. 2.24 God heard their groans and remembred his Covenant Psal. 12.5 For the oppression of the poor for the sighing of the needy now will I arise saith the Lord. Psal. 6.8 For the Lord hath heard the voice of my weeping Such sighs groans tears have an intelligable language in Heaven 3. Sometimes they dare not speak for the Prophet telleth us of an evil time when the prudent will keep silence Amos 5.13 And another Prophet speaketh when a man cannot trust in a friend and must keep the door of his mouth from her that lyeth in his bosome Mich. 7.5 When they dare not speak against that which they cannot mend scarce dare peep or mutter or bemoan themselves or plead with God such is the iniquity of the times the guard is put upon them then God knoweth the desires of their hearts and smothered griefs and concealed complaints 4. Sometimes they are slâ—ndered when they speak by the scoffing Atheist or carnal world who know not the spirit and his holy motions because their heart is wholly devoted to sensual and earthly things the best strains of devotion are mocked at and all that suiteth not with their carnal way is counted folly 1 Pet. 4.4 speaking evil of you and verse 14. on their part the spirit is evil spoken of The world when they hear of believers praying in the spirit they scoff at it as those Acts 2.13 When the Holy Ghost came upon the Apostles some mocked saying These men are full of new wine so when any thing of God more than ordinary appeareth in them they deride it They are not skilled in the motions of the spirit when they are earnest Festus thought Paul mad and besides himself Acts. 26.24 The wisdom of the flesh is emnity against God and cannot judg aright of his ways and motions But now 't is a comfort that God will put another kind of construction upon the spirits working than the world doth they call evil good and good evil but God can distinguish they are incompetent judges having no savour and relish of these things Many things suit not with the corrupt sense of men that are yet agreeable to Gods holy will and that which is slandered in the world is owned by God and how much soever they are contradicted and scoffed at yet they injoy sweet and real communion with him Though the world knoweth not this spirit yet God knoweth and owneth it as the event declareth 5. Sometimes they themselves find it hard to interpret their duty and judg what is flesh and what is spirit but yet God knoweth the mind of the spirit and when they set themselves to converse with God in the best fashion they can the Lord granteth the desires of their hearts Psal. 66.19 Verily God hath heard he hath attended to the voice of my prayer We find our prayers are not rejected by God he had some doubt for it as appeareth in the verses before and after and so took it as a token of his sincerity God who cannot patronize any sin had been pleased to give him his approbation 6. The saints that are little satisfied in their work plead their desires Nehem. 1.11 O Lord I beseech thee let now thine ear be attentive to the prayer of thy servant and to the prayer of thy servants who desire to fear thy name And Isa. 26.9 With my soul have I desired thee in the night yea with my spirit will I seek thee right early 7. The children of God may be the better satisfied in his providence and favours to them for God will hear so much of the prayer as cometh from the spirit We ask natural conveniencies to a certain end God will not always give the means but the end shall be promoted he knoweth whether the means will prove a mercy yea or no or the end be promoted by these means or other now they desire the spirit may be heard not the flesh Abraham would have the promise fulfilled and pitcheth on Ishmael Gen. 17.18 Oh that Ishmael might live before thee But God intended a better way by Isaac If he give us our will 't is in anger that 's our prayer but the spirits prayer is to glorify God and according to the will of God Gods answer is
hâ—rtful for us but of that God will be judg some present temporal good may be a cause of future inconvenience and something bitter how may be afterward found wholesome God knoweth whether life or death be best a present riddance of troubles or a continuance of them therefore it followeth verse 28. All things shall work together for good to them that love God That which is apprehended as evil may turn to good therefore these things should not be peremtorily asked but with limitation and exception of Gods will as our Lord Christ Matth. 26.39 And he went a little further and fell on his face and prayed saying O my Father if it be possible let this cup pass from me nevertheless not as I will but as thou wilt 'T is one thing to believe for certain that God will grant our petition with this condition if the grant be for his glory and our good and another thing to bâ—lieve absolutely that he will not deny the particular thing we ask of him without such exception and reservation 'T is not for us to determine what is most conducing to Gods glory and desirable for us We must commit and submit to God to our Heavenly Father who is never backward to our good and will certainly guide all things for the best 2. The manner 1. With faith What faith have we in prayer With respect to God that he is able and willing to help his people that we need not run to other shifts and be divided between God and carnal means Jam. 1.6 7 8. As to the acceptance of our persons we must pray that we do not weaken our confidence by any allowed sin 1 John 3.20 21. For if our hearts condemn us not God is greater than our hearts and knoweth all things if our hearts condemn us not then have we confidence towards God We sin a way our peace and then cannot come cheerfully to God As to the particular blessings asked necessary that are absolutely promised must be absolutely expected But the promise of the common blessings of this life is not absolute these things are dispensed as shall be for Gods glory and our good The saints themselves express themselves with some hesitancy about these things though inclined to hope the best as David 2 Sam. 12.22 Who can tell whether the Lord will not be gracious to me that the child may live God knoweth what we most really want and what is most agreeable to our desires being able to choose for us better than we can for our selves Joel 2.14 Who knoweth if he will return and leave a blessing 2. With fervency or that life and seriousness which will become addresses to God Matth. 7.7 Ask seek knock we are not in good earnest unless we set our selves to seek the Lord Dan. 9.3 Christ taught us to pray in two parables one for the spirit Luke 11. By a man coming to his friend for loaves at midnight For right done to the Church Luke 18.1 In the parable of the widow and unjust Judg. Persevere till prayer be answered Matth. 15.26 27. Keep wrestling and striving with God Rom. 15.30 Now I beseech you brethren for the Lord Jesus Christs sake and for the love of the spirit that ye strive together with me in your prayers to God for me 3. With humility we must come as less than the least of his mercies Gen. 32.10 Ezra 9.6 O my God I am ashamed and blush to lift up my face to thee my God As the Publican Luke 18.13 God be merciful to me a sinner as Abraham Gen. 18.27 Behold now I have taken upon me to speak unto the Lord who am but dust and ashes 4. With holy ends that God may be glorified John 14.13 And whatsoever ye shall ask in my name that will I do that the Father may be glorified in the Son In the spirit John 16.14 He shall glorifie me for he shall receive of mine and shall shew it unto you Psal. 115.1 Not unto us O Lord not unto us but unto thy name give glory Joel 2.14 Who knoweth if he will return and repent and leave a blessing behind him even a meat-offering and a drink-offering unto the Lord our God 2. The reasons why the prayers so made must be acceptable to God 1. Because here all the divine persons concur we pray according to Gods will in Christs name and mediation by the motion and instinct of the spirit every one is a ground of hope therefore it will not be lost labour or breath poured out into the air 2 Sam. 14.1 When Joab perceived that the kings heart was towards Absalom he makes use of the advantage Christs merit breeds confidence Heb. 10.19 Having therefore brethren boldness to enter into the holiest by the blood of Jesus And then the spirits motion God accepteth what cometh from himself Psal. 10.17 Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear What is excited and stirred up in us by his spirit 2. On mans part the person is qualified the petition just the end right and the heart excited USE Is to shew us what prayers are heard such as cometh from God and are made to God certainly such shall be dealt with as friends God will bestow marks of abundant favour upon them and reward their love and obedience by hearing their prayers he delights to do great things for their sakes and will have it known that their suppplication is acceptable to him Oh pray thus by the spirit 1. Is your prayer such a prayer as cometh from God such a prayer as is inspired by the spirit holy and fervent Holy for he is an holy and heavenly spirit and puts us mainly upon holy and heavenly things things that always make us better not worse and in other things referring our choices to God what he liketh and thinketh best for us not what we do for our selves not my will but thine be done Then Fervent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 5.16 The fervent effectual prayer of a righteous man when it looketh like wrestling with God 2. To God like worship relating to God it hath the stamp of his nature upon it some of his Attributes relate to his Mercy and Goodness some to his Majesty and Greatness the one is seen in the joy of our faith and confidence by our delight to converse with him The other in our humility and deep reverence of God when we come to him as poor undone creatures without his grace SERMON XXXVII ROM VII 28 And we know that all things work together for good to them that love God to them who are the called according to his purpose IN the former Verse the Apostle telleth us how the spirit maketh Intercession for the Saints what God liketh and thinketh best for them not what they like themselves most profitable tho not most pleasing Green Fruit is most pleasing to the appetite of the Child but the Parents knoweth 't is
obedience by the things which he suffered and being made perfect he is become the author of eternal salvation unto all that obey him And was carried on with such Humility Patience and self-denyal Resignation of himself to God faith on him and charity and pity to men that such an act of love and such a piece of service or obedience cannot be done by Men or Angels Then for the penalty and curse He was made a curse for us Gal. 3.13 Our curse and condemnation is legible in what Christ endured for us The loss in his desertion Pain in his Agonies and bloody-sweat and painful and shameful death they were not light things which Christ indured but such as extorted prayers tears and strong cryes 3. The conditions of the Gospel are fulfilled First I take it for granted that the Gospel maketh sufficient provision against the condemnation of believers John 5.24 Verily verily I say unto you he that heareth my word and believeth in him that sent me hath everlasting life and shall not come into condemnation but hath passed from death to life This being the great result of the Gospel Christ prefixeth his Amen Amen implying that it is a truth worthy to be respected and credited and this is the truth that the penitent believer when God cometh to judge of men shall not fare ill in the judgment Secondly That this is done upon condition that we take Gods remedy so it is propounded Mark 16.16 He that believeth and is baptized shall be saved and he that believeth not shall be damned The Gospel hath a sanction as well as the law both promise and threatning and all upon the condition which God hath imposed 3. That the promise doth consist of something the party is willing of and the condition of what the promiser will have but the receiver is not so ready to perform The accepting the benefit promised is not so great a matter in ordinary contracts but in Gods Covenant being not a matter of sense 't is somewhat to be willing to accept Isa. 55.1 Ho every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come buy wine and milk without money and without price Rev. 22.17 And the spirit and the bride say come and let him that heareth say come and let him that is athirst come and whosoever will let him take of the water of life freely But God besides the benefit of the creature respects his own glory and the recovery of the creature to himself from the Devil World and flesh which the creature is most backward unto Every man would be freed from condemnation and saved from Hell now God hath promised that which we would have that we may yeild to that which naturally we would not have we would have pardon but God will have subjection therefore 't is said Heb. 5.9 And being made perfect he became the author of eternal salvation unto them that obey him We would have the second death to have no power over us but God will have us holy and that we should consent to our duty we would not be condemned but God will have us walk not after the flesh but after the spirit and so hath granted non-condemnation to such Rom. 8.1 Those that are true Christians and consent to the duty of the New Covenant the honour of God is concerned in our subjection to him and the honour of Christ who redeemed us to God Rev. 5.8 as our comfort is concerned in being exempted from the fears of condemnation 4. The more explicitely the condition is fulfilled the more is our comfort and assurance and the more may we make the bold challenge of faith that is the more clearly we obey the sanctifying motions of the spirit and mortifie the desires of the flesh 1 John 3.21 If our hearts condemn us not we have confidence towards God Gal. 5.18 If we be led by the spirit we are not under the law i. e. the condemning sentence thereof Where worldly lusts bear a sway a man is under the law not under grace He that liveth in a state of sin carrieth his sting and wound about him and hath the matter of debts and fears in his own bosom and cannot attain to the true courage and boldness of the Saints As the flesh and spirit are at war in our hearts so are Law and Grace as the spirit prevaileth against the flesh so doth grace prevail against our law-fears The same was intimated Rom. 8.14 15. Well then if we would depend on the everlasting merits of Christ we must accept the blessed Covenant wherein God hath promised to discharge the sincere and upright from condemnation and look to the sureness of our claim that we do not allow our selves in any voluntary disobedience to Christ. USE Is Information 1. It sheweth us the bad condition of wicked men who have within themselves an accusing conscience and above themselves a condemning Judge and thence it is they dare not look inward or upward they dare not look inward all their pleasures are but stoln waters and bread eaten in secret Prov. 9.17 delights gotten by stealth when they can get conscience asleep as servants feast themselves in a corner when they can get out of their Maâ—â—ers sight Nor upward they dare not entertain themselves with serious thoughâ—s of God their hearts condemn them and they look upon him as one that doth ratifie and is ready to execute the sentence and therefore every remarkable dispensation of God puts them in a fright Job 15.2 And fill his belly with the east-wind A dreadful sound is in his ears Now this is a miserable condition when we have no sound peace and quiet within our selves if they do not always feel the stings of conscience they are always subject to them for the present a stupid conscience is their disease the benumming Lethargy of the soul if they make a shift to shake off these thoughts death will revive their fears and that may surprize them in an instant 1 Cor. 15.56 The sting of death is sin Oh how much better is it with the sound and serious believer who preserveth most tenderness of conscience and yet hath most peace hath an higher sense of his duty than others have and yet can with greater satisfaction than others do depend on the merit of Christ and look for acceptance with God! 2. It sheweth us what course to take in case our heart doth condemn us What must we do Sit down in despair and die No but examine the matter seriously 1. Conscience must not be despised partly for its nearness to us 't is Gods Spy in our bosomes whom shall a man believe if not his own conscience Who knoweth us better than our selves 1 Cor. 2.11 For what man knoweth the things of a man save the spirit of man which is in him This Judge cannot be suspected of rigor or partiality or ill-will what is nearer what is dearer to us than
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
a more glorious heighth which is Heaven and there is a dismal depth which is Hell God can provide an harbour for his people turneth the Devils design quite contrary to his intention A TABLE of the principal Matters contained in this PART A ABsolute property of God alone Page 100 Abuse of the Creature to wrong ends is bondage Page 201 Act single do's not discover what men are Page 43 Accusers of Christians who Page 332 Abstaining from some sin and different motives and what are those motives Page 121 Adams principle was his rule also Page 36 State blessed yet terrene in Innocency Page 89 Mortal and how Page 90 Adam the First and Second Page 114 Accountable we are for all Page 101 And what this all Page Ib. Addictedness to worldly things hinders our Christian hope Page 234 Adoption consequent on profession of Faith Page 81 Full of love and delight in the law of God Page 157 158 State of Adoption what Page 160 Spirit of Adoption how differs from Spirit of Regeneration Page 162 Effect of spirit of Adoption Page 163 Tho 't is not it might be in all that hear the Gosspel Page 163 Not equally in all believers Page 164 Nor alike known to be in us Page Ib. In lowest degrees and what this in some Page 164 How conveyed to us Page 165 Seek it Motives and directions Page 166 Signs of it Page 167 Adoption a great priviledge Page 168 169 Adoption great support of Christians Page 170 By it we pray and apply the promises Page 173 Affections our Affliction Page 120 What. Page 129 Affections from self-love Page 129 Worldly impediment of Heavenly life Page 186 Anger mischievous Page 117 Afflictions for Christ ensure it that we are joint-heirs Page 175 Some longer some shorter to believers but their reward of equal duration to all Page 183 Under Afflictions do nothing unworthy of your hopes Page 243 But pray Page 244 All Afflictions work for our good if we love God Page 268 Exemplified Page 269 270 271 How certain this is Page 271 What good this is Page 271 272 How wrought Page 273 Wait on God in Afflictions and why Page 274 Be good by it so 't is a blessing Page 274 Our work is to bear and grow better by 't is God's work to put end to Afflictions Page 275 276 What gain by them Page 276 They teach us and how Page 277 278 279 In deepest Afflictions God with us and how Page 319 Increase Grace Page 364 Glorifie God Page 365 366 Agenda of Christianity less controverted than Credenda Page 361 All together work for good to believers Page 267 268 Yet not sin and why Page 269 All things with Christ given to believers Page 326 Animal Life must be put off Page 89 90 Answer to prayers unanswered Page 273 Appeal from Law to Gospel Page 3 338 344 From Iudge to Iudge Page 344 Appetite sensitive may in some things be pleased without sin Page 43 When this is Page ib. Arguings for sin Page 65 Against it for duty too weak Page 149 Assent of Faith renewed Page 86 Assurance cleared by our fulfilling our covenant with God Page 36 47 Assistance continually needful and why Page 134 246 Assembly general our encouragement to hope Page 235 Atheists convinced Page ib. They credulous Page 240 Foolish and venture on the worst side Page ib. B BAllancing Eternal-futures bears up the suffering Christians Page 368 369 Baptism Page 49 86 Implieth doing and suffering Page 392 Obligeth us to obey Christ. Page 102 10â— 109 To mortifie the flesh Page 113 124 Too long forgotten by us Page 113 Baptism Consecrated Christ captain of Salvation and Satan presently assaulted him so Christians Page 362 Believers not united to the Church first so to Christ by the Church Page 4 5 How come to be in Christ. Page 5 6 Set themselves to Believe and are benefited Page 86 Sin but not of design Page 103 Well guided and guarded Page 151 Now hidden Page 189 And who Page ib. To whom Page 190 191 And why safety in Christs love Page 357 Beneficiaries must obey God Page 102 103 Benefits good gifts talents and to be used as such Page 101 Bind us to obey God Page 102 Bent and business of the soul for God Page 49 Birth new ground of Adoption Page 161 Body how to be denied or gratified in delights Page 71 Dead how Page 88 91 Therefore prepare for it Page 91 Overcared the soul neglected Page 91 Body sanctified Page 96 What we owe it Page 100 'T is subject to the soul. Page 108 Bondage in which all are till made free Page 20 And what both are Page ib. How came upon us Page 21 State of Bondage Page 153 154 It may bring on conversion Page 155 May remain Page 341 In part upon Believers Page 156 Whence 'tis whether state of Bondage be good or bad Page 156 Bondage of the creatures Page 201 Bordering on carnal World mischievous to us Page 47 Yet we do so Page 190 Borrowing above what we can pay is specious Robbery Page 17 Broken spirit under terrors not to be slighted desired chosen or rested in Page 157 This spirit of Bondage on us while love is imperfect Page 159 Yet over-ballanced by spirit of love Page ib. Business of Believers with and his happiness in God Page 75 Common good by Christians be managed by best principles Page 78 C CArnal minded what Page 54 55 56 57 Carnal men know not God Page 55 Are not affected with what they do know Page ib. Think meanly of Christians Page 77 Calvin hardly spoken of Page 5 Calling twofold and what Page 287 288 Call by the word twofold and what ineffectual what effectual Page 288 Its properties Page 289 The ends of it Page ib. To shew God's Wisdom Power Goodness Page 289 Discovery of Gods love Page 290 To our profit Page 291 Obeying this Call what Page 292 This Call effect of Predestination Page 307 Checks of Conscience to be regarded Page 115 Differ from repugnancies of new Nature and how Page 134 Child-like love obedience and dependence on God Page 163 Carriage toward God our Father Page 250 169 Prove us Children Page 179 Christs satisfaction Page 324 And effects of it Page 3 To be in Christ what Page 4 Lord of new Creation Page 11 12 14 356 A head to his Page 17 Died because we could no other ways be delivered Page 26 27 He was true man Page 28 And why Page ib. 29 A Sacrifice for sin Page 30 31 He healeth our natures Page 34 36 Mortifies sin Page 124 Is fittest example for us to follow Page 78 Is in Believers what and how Page 88 301 328 Ruleth Page 88 Love to Christ constrains and how Page 128 It mortifies sin Page 134 So doth his Death Page 136 Christ whole not by parts enjoyed by belivers Page 140 Hath double inheritance and what 't is Page 178 Died to expiate our sins Page 178 Hath preeminence Page 298 Openeth the
never go alone Page 130 Mediation of Christ is our triumph c. how Page 345 346 Effects of it tender'd to our Faith Page 346 This brings all good to us Page 350 Merit cannot be where the work is due Page 103 Merit of Christ to be eyed in prayer Page 266 Mercies spiritual worth our thanks Page 8 Of every kind should lead us to God Page 64 Common to be received as Mercies Page 71 And why Page ib. Minding things what Page 43 46 Whether we mind things of flesh or spirit in four particulars Page 45 Misery and sin are natural relatives Page 110 Of this life made tolerable by hope of a blessed Eternity Page 186 Miseries awaken many graces Page 273 Morals far more important than Rituals Page 69 Modesty in asserting or opposing becomes all Page 362 Moral obedience temporally rewarded and why Page 70 Moral Philosophy hid rather than killed vice Page 120 Mortifie the flesh and why Page 49 Better becomes us than to gratifie the flesh Page 71 What 't is Page 119 The flower in it the more painful 't will be Page 120 'T is Believers duty and what 't is its kinds Page 121 122 Means and order of it its seasons it must ever be carried on Page 124 126 Mortified sins retain some strength and are active Page 127 Begin this at heart Page 128 Hard but sweet in the fruits Page 131 How to be carried on Page 145 Motions to sin first striving to be prevented suppressed Page 52 Of the spirit to be cherisht and obey'd Page 149 And how Page ib. Mourning of the Earth c. what Page 209 Mungrel Christians Page 47 Musings of the mind Page 55 N NAture desires life gropeth after eternal life Page 140 Natural desires unfetter'd grow unruly Page 50 Natural life Page 74 A state of much weakness Page 76 Natural man judgeth his way wisdom Page 49 Would be vile if never tempted Page 49 Ignorant of the things of Gods spirit Page 74 New Creature is work of the spirit of God needs assistance from the spirit is child of God Page 169 O OBedience necessary to obtain the reward Page 12 Ours cannot satisfie the Law for any sins past Page 23 Obedience and faith benefited by Christ our sin-offering Page 36 Ever to be conformed to the Law of God Page 37 Partial is a humouring of our selves Page 79 Universal due to God therefore no merit Page 103 Enforced by many arguments Page 104 Sweetned by Redemption Page 104 Enricheth all that pay it Page 104 Oblations legal could not take away sin Page 27 Old man our first and last enemy Page 114 Omnipresence of God Page 73 And peculiar presence with Believers Page ib. Omniscience of God imployed for his children Page 170 Proved by Creation Page 257 Distinguisheth next approveth Page 262 Order of mans temper right Page 20 108 In self government Page 116 Opinion turned into religion is faint and weak Page 367 Original sin deserves condemnation Page 3 How irritated by the Law Page 9 Sprouts out in Passions Affections Page 129 Overcome God ere hurt his people Page 316 Overminding World is sinful Page 43 Owner of all God is by Creation Page 100 And Ruler Page ib. P PArdon needful as we are condemned and healing needful as we are sick Page 35 Passions what Page 129 Whence and to be mortified Page ib. Partiality in all to our selves Page 116 Partial view of Providence sees not its beauty and goodness Page 269 Paternal care of God over his children Page 169 Patience Bearing Waiting Working Page 242 Peace solid whence Page 7 8 342 Penance Popish like Baalitical severities Page 121 Persecutors hazard the wrath of God the Persecuted hazard mans wrath Page 363 Perseverance effect of Grace Page 28 Pleasing of God mans end Page 68 Should be our work Page 69 Is difficult and how Page ib. Pleasing the flesh what Page 43 44 More secret or open Page ib. and 48 49 50 55 56 Will sting the conscience Page 114 Pleasures proper for the Soul Page 79 Prayer great help Page 248 How 't is from the spirit Page 248 And how Page 249 250 251 The necessity of it Page 250 Cautions herein Page 251 What is the spirit of Prayer how it acteth us Page 252 Variously Page ib. We know not to Pray and why Page 253 Life of Prayer what Page 254 Some Prayers unfit to be ascribed to the Spirit Page 254 255 What Prayers from the spirit Page 255 Get this spirit and how Page 255 How Pray Page 260 All defects in it are seen of God Page 260 Different spirits working in Prayer Page 261 262 What these are Page ib. God distinguisheth in our Prayers c. Page 262 263 Prayers of Saints heard Page 264 Conditions of it Page 264 265 Preciseness in Believers needful Page 38 Present things little future great Page 240 Precept what how differs from Counsel Page 12 Prejudices against Religion whence Page 47 Principles of men either flesh or spirit Page 48 And men are what the prevailing Principles are Page 107 Internal put into us to keep us from sin Page 126 Priests spiritual Page 161 Priviledges infer duty Page 99 Are linkt together Page 179 Protection draws allegiance Page 104 Providence its Government Page 85 Rules over all Page 169 197 198 258 Special over some Page 274 Internal and what Page 314 Probabilities must support weak Believers Page 228 Propriery absolute in God onely Page 100 Not alienated Page 101 102 106 Promise binds God when nothing else can Page 103 Purpose of God what Page 292 293 Effects of it on us Page 293 Rise of all things Page 304 Decrees of God eternal Page 304 Fulfilled in his governing the World Page 305 Cannot be frustrated Page 306 Are fulfilled with admirable order Page 306 This order God maketh Page 306 What the effects of this Purpose Page 306 And the order and contatenation of its parts Page 306 307 Beautiful and inviolable Page 308 Exclude not means endeavours or duties but includes them Page 308 Punishment of the Damned in sense in loss Page 2 How equal 't is suited to sin Page 21 'T is Eternal Page 23 Corresponds to sin both are departure from God Page 108 109 Purity of God engageth him to punish sin Page 22 Q QUench not the spirit Page 37 Who do Quench it are in worse condition than before Page 78 Quit-rent God reserved to himself Page 196 R REconciliation needful to pleasing God Page 70 Priviledg'd with gift of holy Spirit Page 84 Recovery of fallen man its difficulty Page 19 Necessary because of Gods decree Page 26 Receiving Christ what Page 168 Redemption makes not the nature of sin less evil Page 3 Binds more to duty Page 102 Necessarily preceded Adoption Page 169 Redemption of our bodies what Page 216 Remission of sin how obtained Page 24 Renovation whence Page 135 9 14 15 In order to new life Page 35 It s great care Page 42 Renewed ones do nothing perfect Page 67
None other please God Page 70 Spirit of Renovation what Page 162 Precedes Adoption Page 169 Reprieve forfeited by us Page 3 Religion what Page 36 Of carnal men what Page 107 Every man will have some Page 107 What its end Page 109 Reaping as we sow Page 95 Resignation of our selves to God nature knows not Page 65 Resisting is in part conquering Page 370 Resist not the spirit a Sanctifier Page 150 'T is dangerous Page 150 Rewards and punishments necessary Page 21 143 Lawful to look to them Page 142 143 Radication of Grace Page 82 Reason enslaved in flesh-pleasers Page 117 Rejoycing sensually very unsuitable to our state Page 204 Repentance what Page 34 36 Necessary to begin our interest in New-Covenant Page 36 Reverence and filial fear Page 165 Rigors external and Popish not acceptable Page 121 Restraining Grace Page 122 Resurrection whence Page 92 Effected by the Spirit of holiness now dwelling in Believers Page 93 Is work of the whole blessed Trinity Page 94 Of the spirit and Christ Page 95 Blessed Resurrection to holy ones Page 95 Onely of man Page 201 Resurrection of Christ influenceth our Iustification Page 346 How Page 347 Rights and Prerogatives of children of God Page 206 Right we have is limited of trust and accountable Page 101 196 Lest by the fall yet witked men have a civil Right Page 196 Rule of Believers obedience Page 73 S SAcrament of Lords Supper what Page 32 Spirit of Adoption suits it well Page 167 Hope suits it Page 235 Safety is to keep our selves from our selves Page 49 Is in our Iustification Page 237 Sacrifices for sin and their effects Page 31 Sanctification imperfect matter of wailing Page 1 Is obedience to the better principle in a subject is denial of following the worst principle Page 1 6 How wrought and increased Page 6 Effect intended by the death of Christ Page 34 35 Accompanieth Iustification Page 35 Comfort grows with it Page 150 Satans hand in our afflictions to draw us from God Page 365 Satans design against God and man in his tempting us and how defeated Page 29 He burrieth some into sin Page 40 Is executioner Page 97 Rules where spirit of God doth not dwell Page 98 Satisfaction to God Iudge Page 342 Seal of the spirit what and why given Page 42 96 Sanction of a Law what Page 12 Scripture witness is the spirits witness Page 172 Self-love blindeth us Page 253 Senses must be kept under the government of Reason Page 116 Shame of Believers turned into Glory Page 185 Sincerity for a time in particular things Page 260 Yet man hypocrite Page 286 Sin indwelling breeds fear of condemnation Page 1 Every new sin makes our claim doubtful Page 8 205 Ever hurts us Page 103 Lives tho dying in believers Page 119 124 125 All kinds of Sin in Believers Page 126 127 Each Sin hath several ways of acting Page 127 128 Is Mortal if not mortified Page 128 What Sin consistent with life Page 234 Sin condemned what Page 31 It s double power destroyed Page 32 Sin is a disesteem of God Page 144 108 Seen aright onely by the light of the spirit Page 133 Think of it as 't is greatest evil Page 144 All that came in by Sin shall be destroy'd Page 201 Is enemy to all creatures Page 213 State of man fourfold Page 205 Soul propends to its old friend and mate the body Page 97 Slaves are they who cannot peruse true happiness Page 204 Slavish fear what Page 63 153 Service what Page 154 When prevails Page 158 Far from Conversion Page 160 Sons of God Page 150 How we are Page ib. Subsistences three in the Divine Nature Page 64 Subjection to God inseperable to the creature Page 102 108 Spirit what Page 6 In every Christian Page 74 80 82 Prevalent Page 77 82 And how known Page 7 Its object Page 7 Given by Christ Page 9 17 What Page 14 Somewhat of the Spirit given to Heathens Page 17 18 More to Iews Page ib. Most to us in hearing the Gospel Page 18 All Believers have it but not in equal degrees Page 19 Evidence of having it Page 20 Spirit of Bondage and Adoption Page 25 Acteth grace in Believers Page 40 Things of the Spirit Page 47 To be minded more Page 52 53 To be chosen and valued pursued and sought in Gods way Page 54 Above other things and with Prayer Page 53 Spiritual mindedness what Page 59 Spirit Of Adoption what Page 61 Spirit Not to be resisted but obeyed universally constantly Page 78 79 What to have the Spirit Page 81 Without it we can do nothing Page 83 Is such evidence of true Christians Page 83 84 Its qualities Page 84 Effects Page 85 Never given in anger Page 85 Procure the Spirits presence Page 85 Get more of it and how Page 86 What it is Page 93 Is an eternal principle of happiness Page 90 How he dwells in Christians Page 93 94 Cause of our Resurrection Page 95 96 98 139 Mindeth us of our duty Page 100 Co-operates in Mortification Page 152 153 And how Page 132 133 135 136 Guides the godly Page 146 Sweetly and effectually Page 151 Supports Page 245 T TAste of things shews what men are Page 56 118 Temptations suited by Satan to hearts Page 116 Matter of groaning Page 217 Terrors of conscience restrain from sin Page 122 Foretaste of Hell Page 184 Thoughts discover what we are Page 43 45 56 Are of three kinds Page 55 Good of God to be cherished Page 159 Deep and ponderous about eternal things Page 185 Are known seen by God Page 257 Threats sure Page 111 Verified in Christs death Page 112 Lawfully used now against sinners Page 112 Of use to Adam innocent Page 112 Temporal things bewitch such as compare them not with eternal Page 182 How these should be compared Page 182 183 Trinity engaged distinctly in the work of our Salvation Page 14 Glorified in it Page 35 Unfolded Page 94 Temple of holy Spirit eternally shall glorified Bodies and Souls be Page 184 Tenderness of Spirit least we omit good or commit ill Fruit of love and spirit of Adoption Page 165 Tender hearts of Gods children most sensible of afflictions and sorrows Page 218 More burdened by sin Page 218 Testimony of Scripture is Testimony of the Spirit Page 172 Discovers what is done in us by grace Page ib. 173 With conscience which proceeds with reason Page ib. And both concur to the same Testimony Page 173 What to be done to get it Page 174 Titles tho greatest yet less than this Title Children of God Page 169 Torments for the bad after this life Page 22 Tryals in highest degrees to be respected by us Page 359 These discover our graces and what Page 360 361 Tribulations what Page 351 All conquered by our fervent love of Christ Page 370 And its appendages foreseen and felt to differ Page 371 Troubles of Christians many and great Page 372 And why Page 353 Truths tho small must be
not flaunt and rant and please the flesh as others do but take time for Meditation and Prayer and other Holy duties they that choose a larger sort of Life think them Mopish and Melancholy Or else self-denyal when they are upon the hopes of the World to come dead to present Interests and can forsake all for a naked Christ. The World thinks this folly and madness in the Judgment of the flesh it seemeth to be a mad and foolish thing to do all things by the prescript of the Word and to live upon the hope of an unseen World Or else zeal in a good cause 'T is in its self a good thing Gal. 4.18 It 's good to be zealously affected always in a good thing But the World is wont to call good evil As Astronomers call the Glorious Stars by horrid names as the Serpent the greater and lesser Bear and the Dog-Star and the like God will not be served in a cold and careless Fashion Rom. 12.11 Fervent in Spirit serving the Lord. This will not suit with that lazy pace which pleaseth the World therefore they speak evil of it Another is an holy singularity as Noah was an upright Man in a corrupt Age Gen. 6.9 And we are bidden Rom. 12.2 not to conform our selves to this World Now to walk contrary to the course of this World and the stream of Common examples and to draw hatred upon our selves and hazarding our interests for cleaving close to God and his ways is counted foolish by them who wholly accommodate themselves to their interests John 15.19 The World will love his own but because ye are not of the World but I have chosen you out of the World therefore the World hateth you Once more Fervours of Devotion or an earnest conversing with God in humble Prayer the World who are sunk in flesh and matter are little acquainted with the elevations and inlargements of the Spirit think all too be imposture and Enthusiasm And though praying by the Spirit be a great priviledge Jude 20. Rom. 8.26 Zach. 12.10 Yet it is not relished by them a flat dead way of praying suiteth their gust better Christ compareth the Gospel to new wine which will break old bottles Matth. 9.17 As fasting in Spirit praying in Spirit A little dead insipid Taplash or Spiritless Worship is more for the Worlds turn Missa non mordet 3. The reasons why it is so 1. Natural blindness 2 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 They are incompetent Judges Pro. 24.7 Wisdom is too high for a fool For though by Nature we have lost our light we have not lost our pride Pro. 26.16 The sluggard is wiser in his own conceit than seven men that can render a reason Though mens way be but a sluggish lazy dead way yet they have an high conceit of it and censure all that is contrary or but a degree removed about it And therefore is it that worldly and carnal men Judge perversely and unrighteously of Gods Servants and count zeal and forwardness in Religious duties to be but madness which is a notable instance of the miserable blindness of our corrupt Nature 2. Prejudicate malice which keepeth them from a nearer inspection of the beauty of Gods ways and the reasons and motives which his Children are governed by their eyes are blinded by the God of this World 2 Cor. 4.4 And their own forestalled prejudices and then who is so blind as they that will not see In the ancient Apologies of Christians they complained that they were condemned unheard and without any particular inquiry into their principles and practices Nolentes audire quod auditum damnare non possunt Tertull. They would not enquire because they had a mind to hate And Caelius Secundus Curâ—o hath a notable passage in the Life of Galeacius Carraciolas which was the occasion of his conversion The story is thus one John Francis Casarta who was enlightned with the knowledg of the Gospel was very urgent with this Noble-man his Cousen to come and hear Peter Martyr who then preached at Naples one day by much intreaty he was drawn to hear him not so much with a desire to learn and profit as out of curiosity Peter Martyr was then opening the first Epistle of Paul to the Corinthians and shewing how blind and perverse the Judgment of the natural understanding is in things Spiritual And also the efficacy of the Word of God on those in whom the Spirit worketh among other things he useth this similitude that if a man riding in an open Country should see afar off Men and Women dancing together and should not hear the Musick according to which they dance and tread out their measures he would think them to be fools and madmen because they appear in such various motions and antick Gestures and Postures But if he come nearer so as to hear the Musical notes according to which they dance and observe the regularity of the exercise he will change his Opinion of them and will not only be delighted with the exactness thereof but find a motion in his mind to stand still and behold them and to join with them in the exercise The same saith he happeneth to them who when they see a change of Life Company Fashions Conversation in others at their first sight impute it to their folly and madness but when they begin more intimately to weigh the thing to hear the harmony of the Spirit of God and his Word by which rule this change and strictness is directed and required that which they Judged to be madness and folly they see to be wisdom and reason and are moved to join themselves with them and imitate them in their course of Life and forsake the World and the vâ—nities thereof that they may be sanctified in order to a better Life This similitude stuck in the mind of this Noble Marquess as he was wont to relate it to his familiar friends that ever afterward he wholly applyed his mind to the search of the truth and the practice of Holiness and left all his honours and vast possessions for a poor Life in the profession of the Gospel at Geneva Well then 't is because prejudice condemneth things at a distance and men will not take a nearer view of the regularity of the ways of Godliness 2. Because they live contrary to that Life which they affect and do by their practice condemn it This reason is given by the Apostle 1 Pet. 4.4 Wherein they think it strange that you run not with them into the same excess of riot Speaking evil of you Worldly men think there is a kind of Happiness in their sort of Life which is so plausible and pleasing to the flesh they cannot but wonder at it and as long as they are carnal they cannot discern those Spiritual reasons which make believers
rejoycing in their good as our own mourning for their evil as our own such a Justice as groweth out of love Rom. 13 8. Owe no man any thing but to love one another for he that loveth another hath fulfilled the Law But to our fellow Saints and everlasting companions a Christ-like love 2 Pet. 1.7 Add to Godliness brotherly kindness and to brotherly kindness charity Another man in his special relations Philem. 11. Which in times past was unprofitable but now profiâ—able to thee and me That 's the sphere of our activity In the government of himself he doth exercise a greater command over his passions and affections Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof Alloweth no bosom sin Psa. 18.23 I was upright before thee and kept my self from mine iniquity And still a constant carefulness to please God Heb. 13.18 For we trust we have a good conscience in all things willing to live honestly 2. If so there will be a solemn dedication of our selves to God Rom. 6.13 But yield your selves to God as those that are alive from the dead The reason is because the great effect of grace is a tendency towards God and that tendency produceth a setting apart of our selves for Gods use and service and the reality of this is seen in using our selves for God 3. Where there is life there will be vital operations For life is active and stirring it cannot be hidden but will bewray its self in all that we do though not at all times in a like measure our prayers will be the prayers of a living man our conferences and discourses such as come from those that have life in them our whole Service of God such as hath warmth and zeal in it Jam. 5 16. The fervent effectual prayer of a righteous man And Rom. 12.11 Not sloathful in business fervent in Spirit serving the Lord. Our addresses to God such as become feeling of wants an appetite after and favour of Spiritual things And if Christians do not feel this life for sometimes 't is weak and obstructed they cannot be satisfied nor rest in this frame when dull of hearing or Cold in prayer they rowse up and stir up themselves Isa. 64.7 There is none that calleth upon thy name that stirreth up himself to take hold of thee What is wanting in fervour is made up in sense and feeling and bemoaning their condition so that the heart is alive because 't is sensible of its deadness living though not lively but the chief note is a sincere desire to please honour and glorify God and that by vertue of Christs Resurrection Christians obtain the grace of a new life SERMON XXXI 2 Cor. 5.16 Wherefore henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth we know him no more THere were false Apostles at Corinth who gloryed much in outward things not only Birth Wealth Abilities of Speech but such outward things as had a nearer connection with and respect to Religion as their acquaintance with Christ that they had known him in the flesh and owned him when yet alive And therefore are supposed to be intended in that expression I am of Christ 1 Cor. 1.12 As others received the Doctrine of Life from Peter Paul Apollos they immediately from Christ himself Now this boasting these Corinthian Doctors used as to keep up their own fame among the people so to lessen and weaken the credit of Pauls Apostleship for this objection lay against him that he had not as other disciples conversed with our Lord Jesus Christ on earth Now Paul that he might give the Corinthians occasion to Glory in his behalf and furnish them with an answer that gloried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 12. in external priviledges though they knew in their Consciences they had little reason so to do He had more valuable things to boast of namely That he was much in Spirit much in labours much in afflictions for the honour of the Gospel and to all which he was carryed out by the hopes of Eternal Life the terrour of the Lord at the day of Judgment and the Love of Christ constraining him This was the threefold cord Hope of Reward Fear of Punishment and the Love of Christ And these were more valuable considerations whereupon to esteem of any one than external priviledges could be In their outward priviledges he could vie with them For though he was none of Christs followers here upon earth yet he was equal to them by seeing and having been spoken to by Christ out of Heaven 1 Cor. 9.1 Am not I an Apostle have not I seen Jesus Christ the Lord But Paul did not seek his esteem meerly for his vision of Christ and that extasie which befell him at his first conversion but for the faithful discharge of his work upon the ground aforementioned that he would not glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as those others did Mortified Christians or those that have seriously given up themselves to the Lords use should more mind that and esteem themselves and others for true and real worth rather than such an external previledge Wherefore know we no man after the flesh c. In the Words we have 1. A general conclusion inferred against the boasting of the Corinthian Doctors Henceforth we know no man after the flesh We own no carnal respect to any man living and do not value any by outward acquaintance with Christ but according to the Spiritual power that is in him and taught by him 2. The conclusion restrained unto the instance of Christ Yea though we have known Christ after the flesh Where there is 1. A supposition Though we have known Christ after the flesh 2. An assertion Yet henceforth know we him no more That is as a friend conversing with us upon earth in an outward way but as a King and Law-giver of the Church that is ascended up to Heaven there to govern the Church by his Spirit and Laws Offering and designing to us Eternal life upon our obedience fidelity to him Well then to know Christ after the flesh is not forbidden with intent to deny his Humanity or to exclude the comfort thence resulting So we must still know him after the flesh his Humane Nature is the ground of our comfort But that we should not esteem and judge of persons by their outward conversing with him but their Loyalty and Obedience to him This I think to be the most proper meaning of the words Though some with probability carry them another way thus Henceforth know we no man after the flesh that is we do not value men for their Wealth Honour Nobility and though we have known Christ after the flesh alluding to his esteem when a Pharisee according to the humour of that sect he looked for a pompous Messiah but now owned him as a glorified Saviour sitting at the right hand of God in the
he is ascended into Heaven he is to be known in Faith and worshipped in Spirit his body is above all kindness and his memory is to be respected not as the memory of an honourable man but as one who is Lord of the Church and governeth it by his Spirit to the end of the World Phil. 2.10 11. Not Lord Lord but obedience Matth. 7.22 1 USE is reproof of those that please themselves with that deceit of heart that if they had lived in the days of Christ conversed with our Saviour and heard his Doctrine and seen his Miracles and holy life they would not have used him as the Jews did but expressed kindness and love to his person Now to these let me say First That 't is an old deceit of heart We usually translate the scene of our duty to former times and lay aside at the present that work and expression of love which God hath called us to God knoweth in what age to cast you and what means and dispensations are fittest for you he that doth not improve present means will not improve any 1 Pet. 1.8 Whom having not seen we love in whom though now you see him not yet believing ye rejoyce with joy unspeakable and full of glory If ye receive his Doctrine obey his Laws believe in him love him rejoyce in the midst of afflictions you express your love to Christ. 2. It is not likely you would do otherwise having the same temper and constitution of Soul which they had that opposed Christ the same root of bitterness in you You hate those in whom there is the Image of Christ and some representation of his Holiness and Meekness We read of those Mat. 23.29 30. Who build the Tombs of the Prophets and garnish the Sepulchers of the Righteous and say if we had been in the days of our Fathers we would not have been partakers with them in the blood of the Prophets who yet persecuted Christ as many will condemn the former Adversaries of the Martyrs Bonner and Gardiner Christ taught no other Doctrine than that which the Prophets and Martyrs had done but dead Saints do not exasperate And what entertainment would a rude dissolute sort of people give to such a mean but holy Person as Christ was that was so free in his Reproofs Ye are of your Father the Devil and the lusts of your Father ye will do John 8.44 He that now sheweth a spightful and malicious mind against the Truth and Servants of God shall never make me think otherwise but if he had lived in Christs days he would have been as ready and forward to persecute him as the worst Certainly an Herod and an Herodias to John Baptist would have been an Ahab and a Jezabel to Elijah ask them what they thought of Ahab and Jezabel they would have made many great Protestations that they would have done far otherwise but they did the same things to him that came in the Spirit and Power of Elias No miscreant but will cry out on the treachery of Judas the envy and malice of the High-Priests the fury of the Jews yet the same thing is done by them whilest Godliness is Persecuted they are still desirous to break this Vessel where this Treasure lyeth Dead Saints are out of sight no Eye sore to them no way offensive to their Ears 3. If you should this would not save you without Conversion to God The same Laws were in force then that are now knowing Christ after the flesh would do you no good but a spiritual and true affection to him The Reward was still promised to true Disciples John 12.26 If any man serve me let him follow me and where I am there shall also my servant be if any man serve me him will my Father honour When some came to see him he exhorted to imitation of his Example and subjection to his Laws It is not an outside appearance unless we humbly engage in his Service and have a desire to please him in all things Oh therefore let us make this use of the love of Christ and the sense of our engagements to him as to know Christ not after the flesh but so as to love him and serve him and subject our selves to his Laws Use 2. Have we a better knowledge of Christ Do we know him after the flesh or after the Spirit 1. The ground of our Knowledge what is it common Tradition Human Credulity or the illumination of the Holy Ghost The same Truths work differently as represented in a different light Common Report begets a cold Christianity Mat. 16.16 17. 1 John 5 4 5. 1 Cor. 2.4 Hear-say is an advantage yet not to be rested in We stand upon higher ground than Heathens yet are not taller men John 4.42 Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the World We our selves should be acquainted with Christ then we know the Truth with more efficacy John 8.32 Ye shall know the Truth and the Truth shall make you free with more clearness and certainty John 17.8 They have known surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I came out from thee Acts 2.36 Therefore let all the house of Israel know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assuredly that God hath made that same Jesus whom ye have Crucified both Lord and Christ You may venture safely upon it build on it as a sure Foundation the other is but a dead and weak thing it vanquisheth no Temptations subdueth no carnal Affections 2. The fruits and effects of our Knowledge 1. It is a transforming Knowledge 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 Such a Knowledge as begets Union with Christ and a thorow change so as to be converted to him For it follows in the next verse to the Text Therefore if any man be in Christ he is a new Creature Christ liveth a new kind of life in Heaven so should we upon Earth he hath laid aside his mortal life so should we our carnal life live to God in the Spirit Know him and the power of his Resurrection Phil. 2.10 Christians are to be esteemed by their profiting in Godliness that is knowing him after the Spirit When we know that Spiritual Power which is in him and feel it in our selves renewing and changing the heart we find the power of his Resurrection raising us from the death of Sin to the life of Grace if we are planted into Christ as living Members of his Mystical Body 2. It is a knowledge that obscureth the splendor of all outward excellencies in our Opinion Estimation and Affection 1 Cor. 2.2 For I determined not to know any thing among you save Jesus Christ and him Crucifyed 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
of the Rock so that miracles will not convert nor beget saving faith in them with whom ordinary means do not prevail An Oracle Samuel thought Eli called him when it was the Lord 2 Pet. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have a more sure word of prophesy Or one from the dead Christianity is the Testimony of one that came from the dead Jesus Christ. There can be no better Doctrine no more powerful perswasion nor stronger confirmation or greater cooperation God tryeth us now but we would have all things subjected to the view of sense 2. He magnifieth his own power and useth a weaker instrument that we might not look to the next hand and gaze upon them as if they by their own power and holiness did make the dead live or the deaf hear or convert the sinner to God 2 Cor 4.7 We have this treasure in earthen vessels that the excellency of the power may be of God and not of us That the efficacy of the Gospel may be known to be from God alone and not of men He can blow down the Walls of Jericho by a Rams-horn By weak men bring mighty things to pass Treasure in an Earthen Vessel is supposed to allude to Gideons stratagem of a Lamp in a pitcher Judges 7.16 What was that to fight against the numerous Host of Median They brake their pitchers and cryed The Sword of the Lord and Gideon So we have this light in an earthen vessel the weapons of our warfare are not carnal but mighty through God 2 Cor. 10.14 God chose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1.28 Foolish things to confound the wise and weak things to confound the mighty and things which are not to bring to nought things that are Gods Ordinances are simple in appearance but full of power 3. God dealeth more familiarly with us in this way Conveying his mind to us by our Brethren who are flesh of our flesh and bone of our bone such with whom we have ordinary and visible Commerce We read Exod. 20.18 19. that the people when they heard the thundrings they stood afar off and said unto Moses Speak thou unto us and we will hear but let not God speak to us lest we die It is a great mercy to man that seeing he cannot endure that God should in glorious Majesty speak to him that he will depute men in his stead Deut. 18.15 The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy Brethren like unto me unto him shall ye hearken according to all that thou desiredst of the Lord thy God in Horeb saying let me not hear again the voice of the Lord my God neither let me see this great fire any more that I die not That is Christ principally and all those sent in his name and come in his stead Nay we are not able to bear the Glorious Ministry of the Angels they would affright us rather then draw to God As Elâ—hu saith to Job Chap. 33.6 7. I that am formed out of the clay am come to thee in Gods stead my terrour shall not make thee afraid so may the Ministers of the Gospel say we that are of the same mould and making we are embassadours in Gods stead come to pray you to be reconciled to God You need not be afraid of us nor shy of us 4. There is more certainty this way because by those whose fidelity in other things is approved to us who cannot deceive us but they must deceive their own Souls they know the desert of sin and the danger by reason of it Those who have had experience of the grace they preach as Paul was an instance of the Gospel as well as a preacher of it 1 Tim. 1.17 And he saith he did comfort others with the comforts wherewith he himself was comforted of God 2 Cor. 1.4 spake from a sense and tast commended his Apostleship from his own knowledge who come not with a report of a report who confirm their Doctrines by their practice for they are to be examples to the flock and sometimes by their blood and sufferings if need be 't is their duty at least would these deceive us There are more rational inducing grounds of probability in this way than any extraordinary course that can be taken VSE 1. Let us respect Gods institution the more We see the reason of it and the love and wisdom which God hath shewed in it And especially regard the way of reconciliation Peace and Life are tendred in his name to self condemning and penitent sinners through the Mediation of Jesus Christ. This circumstance of the means teacheth us several things 1. That 't is not enough to look to the purchase price and ransom that was given for our peace but also the application of it For the Apostle doth not only insist upon the giving of Christ but also on the word of reconciliation by which it is offered to us In the 18 th verse this Text and the 20 th verse God may be in Christ reconciling the World to himself and yet we perish for ever unless we be reconciled to God And therefore the means of application must be regarded as well as the means of impetration and as we bless God for Christ so also for the Ministry and Ordinances 2. It sheweth that God hath not only a good will to us but this good will is carryed on with great care and solicitude that it may not miscarry at last Here is wisdom mixed with love As God was careful in laying a Foundation of it by Christ so you see with what wisdom the means are appointed that this peace may be dispensed to us in the most taking way Now God hath travelled so much in this matter shall the Gosple be cast away upon you He hath set up an ordinance on purpose to treat with sinners 3. That those things which God â—ath joined must not be separated nor any part dispersed Christ Spirit Ministry Christ purchaseth all the Spirit applyeth all the Ministry offereth all bâ— the Word If we go to God for grace if it were not for Christ he would not look towards us he sendeth us therefore to Christ who is the golden pipe through which all the fatherly goodness of God passeth out unto us If we go to Christ he accomplisheth all by his Spirit 't is the Spirit that by his powerful illumination must inlighten our minds and open our hearts and effectually renew and change the Soul Tit. 3.5 6. If we look to the Spirit he sendeth us to the Ordinances there we shall hear of him in the Word written and preached Despise that course and all stoppeth Therefore you must be meditating on his Word which is the seed of life be swift to hear Make more Conscience to attend seriously to the dispensation of it This last is most likely to be despised men will pretend a love to Christ and the Spirit a reverence to the Word written but despise the
Christ hath suffered those punishments which are due to us That which is equivalent to what we should have suffered He hath suffered all kinds of punishment In his body 1. Pet. 2.24 Who his own self bare our sins in his own Body on the Tree that we being dead to sins should live unto Righteouâ—â—â—â—â— whose stripes ye were healed In his Soul in his agonies His Soul was heavy to 〈◊〉 Matth. 26.38 As a little before the shower falls there is a gloominess and blackness so in Christs spirit he suffered privative evils or poena damni in his desertion positive evils or poena sensus when he sent forth tears and strong cryes unto him that was able to save him from death and was heard in that he feared Though he were a Son yet learned he obedience by the things which he suffered Heb. 5.7 8. He hath suffered from all by whom evil could be inflicted Men Jews and Gentiles strangers and his own disciples The powers of darkness who were the Authors of all those evils which Christ suffered from their Instruments Luke 22.53 He suffered from God himself the full cup of whose wrath he drunk off Such a broad foundation hath God laid for our peace He suffered in every part sorrows being poured in upon him by the conduit of every sense hunger thirst nakedness spittings stripes they pierced his hands and feet 2. Propound it to your Love 1. How much we are bound to acknowledge the unspeakable mercy of God who knowing our sad condition pitied us and resolved to save us and to reconcile us to himself by such a Priest and Sacrifice as was convenient for us But we unworthy wretches being ignorant and sensless of our sin guilt and misery do not understand what need we have of Christ nor praise God for his great love in providing him for us Our condition was sinful and so miserable We are guilty polluted with sin and liable to death can have no access to God nor Eternal Life And which is worst of all are sensless of this sad condition and if we once know it we are hopeless helpless and so should have perished utterly if the Lord had not found out a Remedy and a Ransom for us Rom. 8.32 2. How miserable would it have been if every man should bear his own burden how light soever any sins seem when they are committed yet they will not be found light when they come to reckon with God for them Sin to a waking Conscience is one of the heaviest burdens that ever was felt If God had laid sins upon us as he laid them all upon Christ they would have sunk us all to hell The little finger of sin is heavier than the loins of any other sorrow if God give but a touch of it Psal. 39.11 When thou with Rebukes dost correct man for iniquity thou makest his beauty to consume away like a moth The Rod if it be dipt in guilt smarts sorely If a spark of his wrath light into your Consciences what a combustion doth it make there Psal. 38.4 My iniquities are gone over my head they are a burden too heavy for me Assoon as we do but taft of this Cup we cry out presently my heart faileth You may know what it is Partly by what Christ felt He lost his wonted comforts he was put into strange agonies and a bloody sweat Now if this be done in the Green Tree what shall be done in the dry If his Soul were exceeding sad how soon shall we be dismayed Partly In the Saints when they feel the weight of Gods little Finger all life and power is gone if God set home but one sin upon the conscience Psa. 40.12 Mine iniquities have taken hold upon me therefore my heart faileth Job saith The arrows of the Lord like porson did drink up his Spirits Job 6.4 Partly by your own experience When the conscience of sin is a little revived in you what horrours and disquiets do you feel in your selves Prov. 18.14 The Spirit of a man will sustain his infirmity but a wounded Spirit who can â—ear Then thousands of Rams and Rivers of Oil any thing for the sin of the Soul Partly By the state of the Reprobate in the World to come and what the threatnings of the word say concerning those who dye in their sins Heb. 10.31 It is a fearful thing to fall into the hands of the living God And Mark 9.44 Where their worm dieth not and their fire is not quenched This is the portion of them that bear their own burden and their own transgression 3. The happiness which redoundeth to us by Christs bearing it for us It is not a thing inconsiderable or a matter of lesser moment to be made the Righteousness of God in him Our whole welfare and happiness dependeth upon it our freedom from the curse our Title to Glory 1. Freedom from the curse For this is such a Righteousness as giveth us exemption from the penalty threatned in the Law We have the comfort of it for the present a freedom from the sentence of condemnation Rom. 8.1 There is no condemnation to them that are in Christ Jesus c. So that we may go chearfully about our Service But much more shall we have the comfort of it when the great God of recompenses cometh to execute the Threatning In the general Judgment there is no appearing before God in that great day with safety and comfort without some Righteousness of one sort or another our own or our Sureties Now no Righteousness of ours can secure us from the dint of Gods anger and the just stroaks ' of the Law-covenant Blessed they that are found in Christ not having their own Righteouness 2dly Our title to glory As it qualifieth us for the reward There is no getting the Blessing but in the garments of our elder Brother We have holiness given us upon the account of this Righteousness 1 Pet. 2.24 We are sanctified made personally holy and Righteous We have faith given us by virtue of this Righteousness 2 Pet. 1.1 All progress in grace is given us by virtue of the everlasting covenant Heb. 13.20 21. And at length glory 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 3dly Let us prize it and desire it Phil. 3.8 9. Every man is prone to set up a Righteousness of his own Luke 18.9 Partly Because naturally the Law is written upon our hearts And therefore Moral strains are more welcom then Evangelical Doctrine Every manis born under a covenant of works Partly out of Pride Every man would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all for personal Merit A Russet Coat of our own is valued more then a silken one that is borrowed Rom. 10.3 For they being ignorant of Gods Righteousness and going about to establish their own Righteousness have not submitted themselves to the Righteousness of God But
Dangers they may pluck Joint from Joint but they cannot pluck the Soul from Christ that is once really implanted into him 2. Observe That Eternal Life is Christ's Gift It is not the Merit of our Works but the Fruit of his Grace Rom. 6.23 The Wages of Sin is Death but the Gift of God is Eternal Life through Jesus Christ our Lord. It is good to observe how the expression is diversified Sin and Death are suited like Work and Wages but Eternal Life is a mere Donative not from the Merit of the Receiver but the Bounty of the Giver Works that need Pardon can never deserve Glory Grace in us runneth as Water in a muddy Channel the Child hath more of the Mother It is true there is a concurrence of Works but not by way of Causality but Order God will first justify then sanctify then glorify Justification is the Cause and Foundation of Eternal Life and Sanctification the Beginning and Introduction of it and we have both by Christ. The first is obtained by Christ's Blood the second wrought by his Spirit See Ephes. 2.8 9. By Grace ye are saved through Faith and that not of your selves it is the Gift of God Not of Works left any Man should boast The Instrument of Salvation is Faith which requireth a renouncing of Works and Faith also is of Grace The Papists to excuse the gross Conceit of Merit say our Works do not merit but as they come from the Grace of God and are washed with the Blood of Christ. But neither Salve will serve for this Sore 1. It is not enough to ascribe Grace to God all Justitiaries will do so the Pharisee said God I thank thee I am so and so You confound the Covenants when you think we may merit of God by his own Grace God maketh us Righteous by Grace and if by the exercise of it we deserve Life Adam under the Covenant of Works must then have been said to be saved by Grace because he could not persevere in the use of his Free Will unless he had received it from God 2. Nor as dyed in the Blood of Christ because Faith disclaimeth all Works as to the Act of Justification and there is no Merit if it be of Grace Learn then to admire Grace with Comfort and Hope Merit-Mongers are left to be confuted by Experience Surely Men that cry up Works seldom look into their own Consciences Let them use the same Plea in their Prayers they do in their Disputes Give me not Eternal Life till I deserve it Lord let me have no Mercy till I deserve it Or let them dispute thus when they come to dispute with their own Consciences in the Agonies of Death then Optimum est inniti Meritis Christi 3. Observe The Gifts that God is wont to give are not earthly Riches worldly Power transitory Honours but Eternal Life This was the great End for which he was ordained by the Father Many come to Christ as that Man Luke 12.13 Master speak to my Brother to divide the Inheritance with me He looked upon him as aliquem magnum one furnished with great Power fit to serve his Carnal Ends such fleshly Requests are not acceptable to our Mediator The Lord loveth to give Blessings suitable to his own Being He liveth for ever and he giveth Eternal Life to the Elect. Learn then how to frame your Requests Say I will not be satisfied with these things Remember me with the favour of thy People O visit me with thy Salvation that I may see the good of thy Chosen that I may rejoice in the gladness of thy Nation that I may glory with thine Inheritance Psal. 106.4 5. 4. Observe From the Expression Eternal Life Our Estate in Heaven is expressed by Life and Eternal Life This is a term frequently used to signify the glorified Estate Now it doth imply not only our bare subsistence for ever but also the Tranquillity and Happiness of that state 1. It is Life Heirs together of the Grace of Life 1 Pet. 3.7 Life is the most precious Possession and Heritage of the Creature there can be no Happiness without it All our Comforts begin and end with Life Life is better than Food Mat. 6.25 Is not the Life more than Meat and the Body than Raiment Poisons and Cordials are all one to a dead Man Creatures base if they have Life are better than those which are most excellent A living Dog is better than a dead Lion All Creatures desire to preserve Life All the Travail of Men under the Sun is for Life to prop up a Tabernacle that is always falling Job 2.7 Skin for Skin and all that a Man hath will he give for his Life All our labour and care is for it and when we have made provision for it it is taken from us It is called the Life of our Hands Isa. 57.10 We make hard shift to maintain it This Life is a poor thing it is no great matter to be Heir to it James 4.14 What is your Life it is even a Vapor that appeareth for a little time and then vanisheth away 2. It is Life Eternal not like the Earthly Life which is but as a Vapor a little warm Breath or warm Smoak tunn'd in and out by the Nostrils Our present Life is a Lamp that may be soon quenched it is in the Power of every Ruâ—â—ian and Assassinate But this is Life Eternal In Heaven there is a fair Estate the Tenure is for Life but we need not take thought for Heirs We and our Happiness shall always live together The Blossoms of Paradise are for ever fresh and green therefore if we love Life why should we not love Heaven This is a Life that is never spent and we are never weary of living This Life is short yet we soon grow weary of it The shortest Life is long enough to be encumbred with a thousand Miseries If you live till old Age Age is a burden to it self The Days shall come in which they shall say we have no pleasure Eccles. 12.1 Life it self may become a burden but you will never wish for an end of Eternal Life that is a long date of days without misery and without weariness Eternity is every day more lovely Well might David say The loving Kindness of God is better than Life Men have cursed the Day of their Birth but never the Day of their New Birth Those that have once tasted the sweet and benefit of God's Life never grow weary of it 3. This Life is begun and carried on by degrees 1. The Foundation of it is laid in Regeneration Then do we begin to live when Christ beginneth to live in us and we may reckon from that day when in the Power of his Life we began to advance towards Heaven for then there was a Seed laid of a Life which cannot be destroyed The Life of Nature may be extinguished but not of Grace Rom. 8.11 If the Spirit of him that raised up Jesus